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LIBRA.RY 


Theological    Semi  nary, 

PRINCETON,    N.J. 

Case,.__ !^tw__£S -Qi.v 

,S//eJ/.       /  &.*?JS         Section.... 
Book,  N», 


— | 


vS?t^C 


PI 


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4 


Theron,  Paulinus,  and  Afpafio, 

O  R, 

LETTERS  &  DIALOGUES 

UPON  THE   NATURE  OF 

Love  to  God,  Faith  in  Chrift,  Afiiirance 

OF    A 

Title  to  Eternal  Life, 

CONTAINING 

SOME  REMARKS  ON  THE  SENTIMENTS 

OF    THE 

Reverend  Meflieurs  Hervey  and  Marfhal, 

ON  THESE  SUBJECTS. 
Publifhed  at  the  request  of  many. 

By  JOSEPH  BELLAMY,  A.M. 

Minijler  of  the  Gcfpel,  at  Bethlem,  in  Ncvj-England. 

Hill  II 

<(A;rddjl  all  th>-  darknefs  and  uncertainty  y  which  evidently  run 
"  through  the  Writings  of  the  bejl  of  Men,  this  is  our  ur.fteak- 
"  able  bappinefs ,  that  we  have  amo're'fure  Word  ofProphecy; 
"  to  which  we  do  well  to  take  heed. — As  for  Offence:  that 
*' cannot  be  given,  and  ought  -not  to  he  take?:,  nuhenali  <we 
"  advance  isftriclly  conformable  to  the  unerring  rule  of  Truth. 
"  I  have  nothing  to  do  with  the  perfom  of  Men  %  but  ivhb  the 
"  Truths  of  the  Go/pel.  Ouranius,  though  eminently  devout, 
"  may  be  miflaken"  hervey. 


WASHINGTON: 

PHI N TED    BY    JOHN"   COLERICK,   AND    MAY    B! 
HAD    OF    ALL    THE   STORE-KEEPERS. 


1758. 


Letters  and  Dialogues,  &c, 


LETTER     I. 

T  HER  ON     TO     ASFASIO. 

New-England y  Dec.  15,    1758. 
DEAR   ASPASIO, 

NEWS  from  your  Theroji,  now  in  this  remote  corner 
of  the  Earth,  you  will  eagerly  expect  by  eve.y  ftiip 
that  fails  from  thefe  parts. — But  what  mall  1  write,  O  niy 
friend! — No  pleaiant  walks,  no  beautiful  garden?,  no  ro- 
'mantic  mounts,  my  dear  Afpafio,  nor  any  other  theme  to 
entertain  and  :o  amufe  rnufl  you  expe£l  from  me!  Alas,  I 
have  been  deceived  !  My  hopes,  once  high  railed,  are, 
I  think,  emirely  gone.  As  the  rnjh  without  mire,  and  the 
flag  without  water*  jo  the  hxpocrite^s  hope  fhall perijb.  (l) 

As  I  was  walking  in  my  garden,  l'oon  after  our  vifit  to 
Philenor,  (2)  (which  was,  as  I  remember,  about  the  middle 
of  harveft  A.  D.  1734,)  mu^ng  ori  all  your  agreeable  con- 
verfation,  your  fervent  zeal,  and  how  you  urged  me  to  be- 
lieve : — To  believe  what?  faid  I,  to  myfelf. — To  believe 
that  Chrift  died  for  me. — How,  for  me  ?  thought  I. — Af- 
pafio knows,  I  believe  that  Chrift  died  for  tinners. — Yes, 
but  he  would  have  me  apply  th.it  to  my  own  foul  ;  and 
believe    ChriH   died    for    me. — Afpafio  knows,  I   believe 

(  I  )  Job  viii.  1 1/13.  Set  Mr.  Hervty's  Dialogues ,  FcL  III. 
p.  313.  edit.  I. — N.B.  The  firft  edition  of  Mr.  Hw.  Dial,  is 
referred  to  in  this  letter  :  as  Theron  is  fuppefed  J'opn  after  the 
con~jerfat:on  at  Philenor's,  to  have  experienced  what follows, 

(2)  Mr.  Hervefs  Dialogues,  <vol.  III.  p.  262. 
B 


t  THERON  TO  ASPASIO. 

that  Chrift  died;  that  whefoever,  according  to  the  true 
fenfe  of"  the  Goipel,  believes  in  him,  mould  not  periih, 
but  have  everla fling  life.  Is  this  believing  in  him  ? — Is 
this  juilifying  faving  Faith? — To  believe  1  am  one  that 
he  died  for — one  for  whom  he  intended  to  procure  par- 
con,  reconciliation  with  God  and  eternal  life? — Yes,  this, 
this  is  Faith.  ■«  A  real  perfuafion  that  the  blefied  jefus  has 
fhed  his  biood  for  me,  and  fulfilled  all  rightcoufnefs  in  my 
flead,  that  through  this  great  atonement  and  glorious  obe- 
dience, he  has  purchafed,  even  for  my  finful  foul,  fanctify- 
ing  grace,  and  all  fpiritual  ble&ngs."(i)  To  believe  it  wat 
for  me,  juil  as  if  I  had  been  mentioned  by  name  :  even 
juil  as  my  Tenant  believed  me,  when,  in  his  lair,  iicknefs, 
X  fent  a  meflage,  alluring  him,  I  had  cancelled  the  bona, 
and  forgiven  his  debt.  (2)  And  juft  as  David  believed  the 
kingdom  of  lfrael  mould  be  his  own,  on  the  exprefs  pro- 
iriife  of  Almighty  God.  (3)  And  juu  as  I  believed  my  landi 
to  be  my  own,  by  the  deeds  of  conveyance.  (4)  In  a  word, 
.Afpafio  would  have  me  go  to  God,  and  fay,  "  Pardon  it 
dine,  grace  is  mine,  Chri.lt  and  ail  his  fpiritual  blefiingt 
are  mine;"  not  becaufe  I  am  confeious  of  fanclifyrag  ope- 
rations in  my  own  breaft,  but  becaufe  I  am  confeious  I  am 
a  finner.  All  thefe  biefTmgs  being  cor-figned  over  to  me  at 
iuch,  in  the  everlailing  Goipel ;  with  aclearnefs  unquestion- 
able as  vhe  truth,  with  a  certainty  inviolable  as  the  oath  of 
God.  (5)  No  clogging  qualifications  infifted  on:  only  be- 
lieve, and  all  is  mine.  (6)  1  longed  to  know  that  Chrift 
was  mine.  (7) 

And  could  I  fee  my  title  clear. 

To  manfions  in  the  ikies, 
I'd  bid  farewell  to  every  tear 

And  wipe  my  weeping  eyes. 
But  how  can  I  fee*  how  can  I  believe !  Oh  my  unbeliev- 
ing heart!  what  mull  I  do? — "  Cry  to  God  for  help,"  fays 
uiy  Afpaao.  "  Seek  the  blefied  fpirit  to  teftify,  that  God 
has  given  me  eternal  life;  aVid  this  life  is  in  his  Son.  And 
$0  witnefs  with  my  fpirit,  that  1  am  a  child  of  God  (8). 

Tiius,  as  I  walked,    I    naufed — my    heart  was   fuil — I 
flopped — with  eyes  life  up  to  Heaven,  and  faid, — I  believe, 

'   (1)  Mr.  Her.  Dial,  vol  l\\.  p.  278.  (2)   Ibid  p.  279. 

.{3)^309.     (4)  P.  3 12.     (5)^280,313.     {6)  P.  z7$. 
(7)  P'253>  254-     (8)  ^3i6. 


THEfcON  TO  ASPASlO*  *% 

"Lord,  help  my  unbelief. — I  thought  of  Calvary. — 1  heard 
the  foundings  of  his  bowels,  and  of  his  mercies  tcwardi 
me.  O  thou  cf  little  Faith  !  wherefore  deji  thou  douht  ?  (i) 
Wherefore  dolt  thou  doubt  of  my  love  to  thee,  for  whoa 
I  have  fhed  my  blood  ? 

1  believed,  1  was  ravimed  ;  I  was  full  of  love,  jay  and 
gratitude  :  and  with  eyes  again  lift  up  to  Heaven,  1  laid, 
«4  Glory  be  to  the  Holy  Ghoil  for  teilifying  of  Chrift  in. 
mv  heart,  and  appropriating  this  great  falvation  to  my 
foul."  (2)  And  thus  I  continued  rejoicing  for  feveral  days, 
and  thought  I  fiiould  never  doubt  again. 

B.jt,  oh,  alas  !  the  fcene  foon  changed.  I  gradually  loft 
a  ienie  of  my  great  danger,  and  great  deliverance;  as  th» 
Ifraeiites,  who  fang  God's  praife, but  foon  forgat  his  works; 
or  like  the  ftony-g round  hearers,  who  heard  the  Word  with 
joy,  endured  for  a  while,  and  fell  away.  Or  rather  like 
the  thorny-ground:  for,  as  about  this  time  I  removed  into 
New-England,  the  cares  of  the  world  came  in  upon  me, 
and  choaked  the  Word,  and  I  brought  forth  no  fruit :  ra- 
ther I  loft  all  difpoiicion  to  pray  or  praife,  and  my  devo- 
tions degenerated  into  mere  formality. 

And  now  unbelief,  as  I  then  called  it,  began  to  work. 
"  Surely  all  is  mere  deluflon,"  thought  I.  But,  again,  I 
faid,  ««  This  is  my  infirmity."  And  thofe  words  of  Scrip- 
ture were  feme  comfort  to  me,  O  thou  of  little  Faith,  where- 
fore dojl  thou  doubt ? — Who  againft  Hope  believed  in  Hope. — 
Who  walk  in  darknefs  and  fee  no  light,  let  them  trujl  in  the 
Lord,  and  ft  ay  tbemfehves  en  their  God. — Why  art  thou  call 
down,  O  my  Soul,  hope  thou  in  God?  (3)  And  I  watched  and 
prayed,  and  ftrove  againft  my  unbelieving  thoughts.  (4) 

From  this  time  forward,  having  no  clear  marks  or  iigns 
of  Grace  for  my  comfort,  nor  any  new  manifeitations  of 
the  love  of  God  to  my  Soul,  I  began,  as  you  had  directed 
in  fuch  a  cafe,  to  live  by  Faith.  I  ufed  every  day  to  go  ta 
God,  and  fay,  "Pardon  is  mine,  grace  is  mine,  Chrift  and 
all  his  fpiritual  bleffings  are  mine."  And  thus,  unconfeious 
of  any  falsifying  operations  in  my  own  breait,  1  lived 
wholly  by  Faith  :  by  Faith,  as  I  thought,  on  the  promife 
and  oath  of  the  unchangeable  Jehovah.  (5)    And  thus  I 

(1)  Her-v.  Dial.  p.  276,  277.       (2)  Vol.  I. p.  156.       (3) 
P.2S9.     (4)^.308,309.     (5)/\3i3»  3H. 
B  2 


+  THERON  TO  ASPASIO. 

continued  many  months,  generally  pretty  eafy  ;  althouofc 
iffmetimes  troubled  with  doubts  and  fears. 

But  above  a  year  ago,  as  1  was  reading  mv  bible,  in  the 

fjth  chapter  of  St.  Matthew's  Gofcel,  I  found  the  parable 

ot  the  Sower  ;  which  reached  my  cafe,  and  greatly  gained 

the  attention  of  my  hear:.     Here  I  faW  the  various  forts 

of  hearers,  the  different  kinds  of  Chriftians  defcribed ;  and 

eived  that  none  ate  efteemed  good  men  by  our  biefied 

>ur,  but  thole  who,  like  the  good  ground,  bring  forth 

fruit:  This  ftanled  me,  this  gave  my  faith  a  mock,  1  never 

cou.id  get  over! 

However,  not  knowing  but  that  I  rniftook  the  meaning 
Of  that  parable,  I  refolved  to  fearch  the  Scriptures,  to  .fee 
if  it  u  ere  really  the  character  of  ali  true  believers,  to  bring 
firtk  fruit,  i.e.  as  I  underflood  it,  to  be  holy  in  heart 
and  life.  I  began  with  the  (Sofpel  of  St.  Matthew,  and 
read  the  New-Teitament  through,  and  made  a  collection 
of  many  texts  of  Scripture,  which  I  wrote  down  and  com- 
mented upon.    I  will  give  you  a  fpecimen  fremmy  Diary. 

ov.  20,    1757,  I  retired  as  ufual  to   read  the  holy 

Scriptures,  by  which  I  am  to  be  judged  at  the  lail  day  — I 

d  to  read  ChriiVs  Sermon  on  the  Mount:   Blejfed  ar& 

tnrinjpiriti    B/cfcd  arc  they  that  mourn  3  Bleffid  are 

the   fraek} — the  pure  of  heart,   Sec.     But  aias,  O  my  Soul  ! 

i  am  not  confeipus  of  thefe  good  qualifications  :  are  there 

not,  neverthelefs,  bleffings  laid  up  for  me? 1  read  on 

to  chapter  vii.  19,  27.  %<very  tree  that  bringeth  not  forth  good 
fruit,  is  he-Tvn  do-tun  and  caji  into  the  fir e:  By  their  fruits  ye 
flail  knew  them  :  Not  e'very  one  that  faith  unto  ms,  Lord,  Lord, 
jh  all  enter  into  the  kingdom  of  Heaven,  but  be  that  docth  the  will 
of  my  Father  which  is  in  Heaven.  This,  this,  O  my  Soul,  rea- 
ches my  \-Qry  cafe  !  this  is  my  character  !  and  this  my  doom  I 
The  following  verfes  condemn  me  too  :  I  am  the  man  that 
has  built  his  houfe  upon  the  J  and."     Thus  far  my  Diary. 

But  how  difcouraging  foever  all  this  appeared,  yet  ftill 
I  maintained  fome  fecret  thoughts,  that  I  was  only  a  back- 
flider,  and  mould  fee  things  clearer  after  a  while.  Belides, 
to  give  up  my  hopes,  and  look  upon  myfelf  a  poor  Chrift- 
lefs  finner,  after  I  had  (o  long  fettled  down  in  quiet,  was 
like  death  to  my  fpirits; — It  opened  a  moft  frightful  prof- 
peer,  before  me. — If  not  converted  now,  moft  probably  I 
never  mill  be  !  I  had  as  good  live  on  in  pleafmg  delufion, 
as  fink  down  into  defpair  ! 


THERON  TO  ASPASIO.  5 

And  befides,  I  remembered  you  had  Lid,  **  This  me- 
thod of  feeking  peace  and  affurar.ce,"  by  figns  cf  Grace, 
"Ifear,  will  embarrafs  the  limpie  minded,  and  che 
raLher  than  fupjarefs  the  fluctuations  cf  doubt;  for  let  the 
marks  be  what  you  pleafe,  they  are  all  a  feeble  and  pre- 
carious evidence."  And  I  wiflied  I  could  boldly  fay,  as 
once  1  did,  ';  Pardon  is  mine,  grace  is  mine,  Chrift  and 
all  his  fpi ritual  bleffings  are  mine;  howevet uncpnfcious  of 
fancTtifying  operations  in  my  own  bread.  ( 1)  B.t  our  bleff- 
ed  Saviour's  words  liruck  terror  through  my  foul  :  He  that 
hearetb  theft  words  of  mine  arid  doth  them  not,  is  like  a  fool- 
ifb  man,  that  built  his  houje  upon  the  fund. 

About  this  time  I  was,  by  a  religious  Perfon  well  ac- 
quainted  with  my  cafe,  directed  to  Mr.  Saepherd  "  on  the 
le  of  the  Ten  Virgins  ;"  Mr.  Edwards  "  on  Reli- 
gious Affections,  Mr.  Ballard's  Life,"  and  fome  other 
books  of  the  fame  damp;  '*  which,  (faid  he)  are  eftecmeo1 
by  pious  people  in  New-England,  as  the  beft  of  books  on 
experimental  religion."  1  obtained  the  books,  I  read  them., 
they  condemned  not  only  my  prefent  ftate,  but  all  my  no- 
tions of  religion  :  and  represented  true  religion  to  coniiit 
in  fomerhing  eflentially  different,  of  which  I  had  never 
had  the  leait  experience  :  which  inftead  of  affording  com- 
fort and  hope  to  my  dejected  mind,  did  but  confirm  my 
former  doubts  and  fears.  What  now  to  do,  I  could  not 
tell — Here  three  thoufand  miles  from  my  dear  Afpailo,  1 
cannot  fee  his  face,  nor  have  his  aid. — I  mail  fmd  out  a- 
nother  ipiritual  guide — I  heard  of  one  Paulinua,  a  clergy- 
man, a  noted  friend  to  vital  piety,  a  tendir  faithful  guide  to 
bewildered  foul^ ;  but  not  in  my  Afpauo's  fcheme.  My  con- 
fcience  faid,  "  Go  fee  the  man,  and  ?ct  an  honefl  part;  tell 
him  ail  your  c  :fe,  be  willing  to  know  the  truth."  My  heart 
replied,  "  1  cannot  go  !  I  cannot  go  !"  But  as  a  ferious,  fo- 
lemn  fenfe  of  the  eternal  world  was  no      .  growing  in 

my  heart,  I  was  loon  brou  a^bt  to  a  better  mind  ;  particularly 
in  the  evening  of '  Decexibjr  8,  175  r  fe- 

cret  prayer,!  nad  fuch  a  fenfe  of  e.emi  eter- 

nity, and  fuch  a  view  of  the  dreadfulnefs  of  eternal  damna- 
tion— theaj  ed  hypocrites, 
opening  their  eyes  i                woe,  who  once  refufed  to  fee, 

(1)  Ih rv.  Dial.  p.  313. 
B.3 


D  DIALOGUE      I. 

while  there  was  hope,  but  now  muft  fee  when  all  hope  is 
for  ever  gone  ;  that  I  fhuddered,  and  was  ready  even  to 
cry  out  with  anguifh  at  the  terrifying  tfyoughtof  this  be- 
ing at  lall  my  dreadful  lot!  Whereupon,  refolving  to  be 
hcndc  at  all  adventures,  I  determined  on  a  vifit  the  next 
Monday  evening. — I  went,  I  went  again  and  again  ;  and 
knowing  my  dear  Afpafio  would  be  glad  to  hear  what 
palled,  I  wrote,  down  the  fubftance  from  time  to  time, 
which  I  now  fend  enclofed,  in  the  form  of  Three  Dialogues; 
which,  when  you  have  read,  I  am  fure  you  will  pity  my 
cafe. — And,  O  my  Afpafio,  ceafe  not  to  pray  for 

Your  difconfolate 

T  HER  ON. 

P.  S.  I  expecl  no  opportunity  to  write  you  again  till 
early  next  Spring;  when  you  may  look  to  hear  further 
from  your  Theron,  if  on  this  fide  eternal  burnings. — God 
only  knows  how  that  will  be.    Adieu,  my  dear  Afpafio. 


dialogue   I 


ON  Monday  evening  (Decern.  1 1 .)  I  had  the  happinefs 
to  find  Paulinus  at  home,  alone  in  his  ftudy  ;  he  re- 
ceived me  with  all  the  poiitenefs  of  a  Gentleman,  and  with 
all  the  undifTembled  gocdnefs  of  a  ChriiVian.  After  en- 
cuiring  into  the  ftate  of  Religion  in  Great-Britain,  when 
I  came  from  thence;  perceiving  by  what  was  faid,  my 
acquaintance  with  Afpafio,  he  made  fome  enquiries  after 
him,  ard  his  fentiments  of  Religion,  and  about  a  book  he 
has  lately  fo  ftrongly  recommended,  (i)    Which  gave  mc 

(i)  Mr.  MarJbaVs  QofpeUMyJkry  of  Salification ,— 
'*  which  1  frail  not  (fays  Mr.  HerveyJ  recommend  in  the  file 
of  a  critic,  or  like  a  reader  of  tafle,  but  with  all  the  funpli- 
eify  of  the  weakeft  Chrijiian  ;  I  mean  from  mj  oiun  experience. 


DIALOGUE      I. 


an  opportunity,  without  letting  him  into  the  ftate  of  my 
Soul,  a  thing  I  was  loth  to  do,  to  bring  upon  the  board 
the  topics  I  defigned.     Wherefore,  1  began 

Thercn.  Sir,  may  I  know  your  fcntiments  relative  to 
fome  points  in  thefe  books  ? 

Paulinas.  I  am  willing  you  inould  know  my  fentiments  on 
any  of  the  docttines  or  Religion  ;  but  ihould  chufe  to  lay 
nothing  of  the  fentiments  of  any  particular  author  by  name. 

Tier.  I  am  fenfible  this  b  not  To  deiirable,  nor  ihould  I 
aflc  it,  but  that  I  am  not  a  little  embarraiTed  between  the 
fcheme  of  Religion  advanced  in  Prefident  Edwards's  T;ea- 
tife  on  Religious  An :<:'■. ion?,  and  tnis  advanced  in  thefe 
books:  And  i  want  to  know,  what  may  be  faid  in  aniVer 
to  the  particular  arguments  of  theie  Divines.  And  I  ihall 
confider  all  you  fay,  how  plain  foever  :  for  I  delire  you  to 
ufe  the  greateit  freedom,  not  in  a  perfonal  light,  as  defigned 
to  reflect  at  ali  on  thefe  authors;  but  only  as  defigned  to 
give  inftrucuon  to  me.  And  if  you  could  particularly  an- 
fwer feverai  things  I  rind  in  them,  it  would  give  me  much 
more  fatisfa&ion,  than  to  hear  your  opinion  m  general. — 
Befides  you  know,  what  authors  publiih  to  the  world,  they 
voluntarily  iubrr.it  to  the  examination  of  all.  And  if  the 
good  of  mankind,  which  all  authors  profefs  to  feek,  calls  for 
a  particular  examination  of  any  of  their  writings,  they 
cannot  confiftentiy  be  difpleafed,  if  they  are  uied  with 
candor.  Theie  authors  themfeives  have  taken  the  greateft 
freedom  to  fpeak  of  the  fentiments  of  Divines,  ancient  and 
modern.  And  I  know  my  dear  Afoafio  would  be  perfectly 
pleafed  to  hear  you,  with  the  utmoit  freedom,  make  all 
your  remarks  and  observations  on  his  piece;  for  he  is  one 

//  has  been  made  one  cf  the  mofl  ufe  fid  bocks  to  my  own  foul ;  I 
fcarce  ever  fail  to  receive  fpiritual  conflation  and  fir  engih  from 
the  per  ufa  I  of  it.  And  was  I  to  be  banijhed  into  fome  defolate 
If  and,  pofi'tjjed  only  of  two  books  befides  my  bible,  this  Jhould  be 
one  cf  the  two,  a;;  d  perhaps  the  fir f  that  I  would  chccfe."  See 
Mr.  Hervey's  Dialogues,  edit.  3.  vol.  HI.  p.  336. 

N.  B.    This  3d edition  cf  Mr.  Hervey^s  Dial,  is  referred  to 

in  what  follows.      And  the  6th  edition  cf  Mr.  Marjhal. 

Y).jh  all  fund  for  Mr.  Hervey's  Dialogues,  vol.  III.— M.  fall 
f  and  for  Mr.  Mar/hal's  Gofpel-Mjfcrj ,  &c.  As  both  thefe  becks 
contain  one  complete  fy ft  em,  fo  both  Jhqll  be  confidered  together. 


O  DIALOGUE     I. 

of  the  mofr.  can-lid,  generous,  good-natured  gentlemen  I 
ever  faW  :  .:,  therefore  make  no  excufes,  nor  be 

at  all  upon  the  Fe/er\  e. 

Paul.   Whatp;        .        points,  Sir,  do  you  refer  to  ? 

Tbtir-.  1  nature  of  love  to  coo,  of  justifying 
fai  th  ,  and  cf  assurance. — To  begin  with  Love  to  God. 
fire  to  know  what  is  the  primary  and  chief  motive, 
me  io  iove  God.  A  view  of  the 
ineiFable  glories  of  the  Deity,  as  he  ha^  manifefled  himfelf 
in  his  word  and  in  his  works?  Or  a  belief  of  his  iove  to 
me  in  particular  ? 

P,.ul.  Before  we  enquire  into  the  original  grounds  of  love 
to  God,  pray  tell  me,  What  in  God  are  we  to  love  ?  and 
ho.v  are  we  to  love  him  ? 

Ther,  "  The  Lord  is  not  at  all  loved  with  that  love  that 
is  due  to  him  as  Lord  of  all,  if  he  be  not  loved  with  all 
our  heart  and  fpirit,  and  might.  And  we  aie  to  love  every 
thing  in  him,  his  Juilice,  Kolinefs,  fovereign  Authority,  all- 
feeing  Eye,  and  all  his  Decrees,  Commands,  judgments, 
and  all  his  doings."  (i) 

Paul.  Who  are  uncer  obligations  thus  to  love  God  ? 
Saints,  or  Sinners?  Chriftians,  or  Heathens  ?  Some,  or  all 
of  mankind. 

Tber.  All  mankind.  Even  the  Heathen,  who  are  with- 
out any  written  law  or  fupernatural  revelation,  are  obliged 
by  the  light  of  Nature  to  iove  God  with  all  their  hearts  j 
and  that  under  the  penalty  of  God's  ev.erlaiiing  wrath. (z) 

Paul.  If  all  mankind,  even  the  Heathen  world  not  ex- 
cepted, are  thus  under  infinite  obligations  to  iove  God 
with  all  theif  hearts,  and  to  glorify  Geo"  as  God,  (to  ufe  the 
Apotlle's  expreflion,  Rom.  i.  21.)  it  mult  needs  be  that 
there  is  a  ground  ?.nd  reafen  of  love  to  God  antecedent  to 
a  consideration  of  his  being  our  reconciled  Father  and 
Frier  J  in  }^^s  Chrifl.  For  the  Heathen,  millions  cf  them, 
never  heard  of  Jefus  Chrifl.  And  there  are  great  multi- 
tn  the  ChHftian  world,  who  live  and  die  without  an 
(1  in  God's  fatherly  love  in  Chrift.  And  yet  you  fay, 
efe  are  under  fuch  obligations  to  love  God  with  all 
their  bean;,  that  they  will  deferve  his  eternal  wrath  for  the 
leaii  negtfecV.  And  indeed  the  holy  Scriptures  meft  ex.- 
prefsiy  ailert  the  fame  thing,  Rcm.i.  18 — 21.  Gal.iii.  10, 

(1)  M./.2.  (2)  U.p.  4.  5, 


DIALOGUE     n  9 

Tber.  But,  Sir,  is  it  not  impofiible  (i)  we  Ihould  love 
God  before  we  lee  .that  he  is  our.  reconciled  Father  and 
Friend  in  jefus  Chrift  ?  We  muft  know  that  our  fins  are 
forgiven,  and  be  well  perfuaded  that  God  is  reconciled  to 
us,  before  we  can  love  him.  (z) 

Paul.  God  never  manifests  himfelf  as  a  reconciled  God 
and  Father,  to  any  of  the  children  of  men,  un:ii  they  are 
•  firit  reconciled  to  him,  and  love  him.  John  xiv.  21.  Acls 
iii-.  19.  Their  firft  love  to  God,  therefore,  muft  of  ne- 
ceffity  begin  on  lbme  other  foundation,  from  fome  otuer 
inducement;  or  they  never  can  begin  to  love  him  at  all. 

Tber.  But  what  is  there  in  God,  that  can  induce  us  to 
love  him,  unlefs  we  firit  know  that  he  loves  us  ?  I  appeal 
to  the  experience  of  all  true  Saints,  as  inconfillent  with  your 
fuppofition.  (3) 

Paul.  This  is  the  language  of  God's  law,  TLcu  Jbalt 
hue  the  Lord  thy  God  with  all  thy  heart.  Pray,  what  rea- 
i'ons  and  grounds  are  there  for  this  law  ?  Anfvver  my  ques- 
tion firft,  and  then  I  will  anfwer  yoar's.  Tell  me  the  grounds 
and  reafons  of  this  law,  and  I  will  tell  you  what  there  is 
to  induce  us  to  love  God  before  we  know  that  he  loves  us. 

I'/.er.  The  law  teaches  us,  firil  to.  believe  that  God  is 
our  God,  our  reconciled  Father  and  Friend:  Tuou  [bate 
hue  the  Lord  thy  God.  (4) 

Paul.  God  is  our  God,  the  God  of  the  whole  human 
race,  as  he  is  our  Creator,  our  Preierver,  our  rightful  Lord 
and  Sovereign,  who  has  an  entire  aad  ablolute  authority 

(1)  Should  a  lying  fellow  bring  tidings  to  an  impenitent  pri- 
foner  juft/y  condemned  to  die  for  murder,  ajjuring  him  of  a 
pardon  from  his. judge  i  the  deluded  murderer  might  be  full  of 
hue  to  his  judge,  and  greatly  extol  his  jujlice,  as  well  as  good- 
nefs,  and  pour  out  foods  of  tears  :  But  on  difceraing  his  mi/lake, 
he  would  f con  return  to  his  former  temper.  God's  nature  and 
law  are  juji  the  fame,  befre  he  forgives  us,  as  after  ;  and 
as  worthy  to  be  loved.  But  it  is  eajter  for  an  impenitent  ft 'fi- 
ner to    commend  God's  law,  in  a  firm  belief  he  is  delivered 

from  the  curj'e.  than  to  hue  it  as  being  in  its  own  nature  holy, 
juft,  and  good.  Satan  knows  t  it  is  no  evidence  of  Upright  - 
nefs  in  God's,  account,  that  a  man  is  --very  religious  ;  if  all  his 
Religion  arifes  merely  from  felfjh  confi derations,  fob  i.  8,  9, 
IO,   11. 

(2)  M.p.  21,  25.         (3)  M.p.  25.         (4)  M.p.  28. 


IO  T>  I  A  L  O  G  U  E    X. 

over  us:  But  he  is  not  a  reconciled  Father  and  Friend  19 
all  the  human  race.  Rather  the  whale  world  lieth  in  wick- 
idnejs,  i  John  v.  19.  And  the  greateft  part  of  man- 
kind are  under  the  divine  wrath.  John  iii.  36.  And  God 
is  angry  with  them  e-very  day ;  his  foul  hates  them,  and  he  is 
nvLetiing  hi:  fword  for  ibeir  dejl 'ruction,  if  they  repent  not. 
Pfalrn  vii.  n,  iz,  and  xi.  5.  And  yet  even  while  in  fuch  a 
flate,  you  grant,  they  are  under  infinite  obligations  to  love* 
God  with  al]  their  hearts ;  and  that  the  leait  defect  expoles 
them  to  eternal  damnation.  Nor  have  you  granted  any 
more  than  St.  Paul  exprefsly  aiTerts,  Gal.  iii.  10. — Now* 
pray,  tell  me,  is  this  a  reafonable  law  ? 

Ther.  I  grant,  this  law  is  holy,  juil  and  good.  (1) 

Paul.  But  then  it  will  follow,  that  there  are  reaibns  and 
grounds  why  God  mould  be  thus  loved,  antecedent  to  a 
consideration  of  his  being  our  reconciled  Father  and  Friend. 
Reafons  and  grounds  which  are  fufHcient;  which  really 
oblige  us  in  point  of  duty  :  and  therefore  ought  to  influ- 
ence us  in  practice.  And  if  we  are  not  influenced  by  them, 
we  are  to  blame.  Yea,  fo  much  to  blame,  you  fay,  as  to 
deferve  God's  eternal  wrath. 

Tber.  It  is  certain,  that  all  the  perfection,  goodnefs  and 
excellency  of  the  divine  nature,  cannot  renderGodan  ami- 
able object  to  us,  unlefs  we  know  that  he  loves  us,  and  h 
cuK  reconciled  Father  and  Friend.  (2) 

Paul.  The  firfl  queftion  is  net,  whether  unregenerate 
finners,  while  dead  in  fm,  and  enemies  to  God,  do  actu- 
ally love  God  :  but  whether  they  ought  not  to  love  him. 
Whether  the  perfection,  goodnefs  and  excellency  of  the 
divine  nature  is  not  a  proper  inducement,  which  renders  it 
reafonable  and  fit :  Yea,  which  obliges;  nay,  infinitely 
obliges  ;hem  to  Jove  God.  I  think  you  muit  grant  this  ; 
for  how  elfe  can  the  law  be  holy,  juft  and  good? 

2'her.  If  I  fhould  grant  that  the  peifeftion,  goodnefs 
arid  excellency  of  the  divine  nature,  docs  voider  it  {it  and 
reafonable  that  we  mould  love  God  withal!  our  hearts; 
yet  it  is  iinpoflible  we  mould  love  him,  except  firfl  we 
know  he  loves  us.  (3) 

Paul.  If  God  is  really  a  Being  infinitely  amiable  in  hini- 
felf,  and  if  it  is  fit  and  reafonable  we  fhoald  love  him  for 
the  perfection,  goodnefs  and  excellency  of  his  nature,  then 

(i)M./>.  4.         (z)M./.  25,         (.3)  M.^iv.25. 


BIALOGUB   1,  11 

there  is,  yea,  there  can  be  no  difficulty  in  the  way  of  the 
practice  of  this  duty,  but  what  lies  in  the  badneis  of  our 
^hearts;  and  fo,  what  we  are  to  blame  for.  And  therefore 
were  our  hearts  right,  we  mould  love  him  for  his  own 
lovelinefs,  (i)  and  feel  difpoled  to  glorify  God,  as  God; 
as  the  very  Heathen  ought  to  do,  who  never  heard  of  hit 
defigns  of  mercy  by  Jeius  Chriit.  Nay,  all  the  Heachen 
world  are  at  this  day,  and  ever  have  been  entirely  without 
excufe,  in  not  being  thus  affected  towards  the  infinitely 
glorious  God  that  made  them :  Yea,  they  are,  for  this,  in- 
finitely to  blame  ;  fo  as  to  deierve  eternal  wrath.  And  this 
is  St.  Paul's  doctrine,  Rom.  i.  18,  21.  Nay,  this  doctrine 
is  fundamental  to  St.  Paul's  whole  icherne  of  Religion.— - 
Overthrow  this,  and  you  will  overthrow  his  whole  icherne. 
For  It  is  in  this  view,  that  he  pronounces  jew  and  Gentile, 
«ven  the  whole  world,  to  Hand  guilty  before  God,  with 
their  mouths  fiopt,  without  one  excufe  to  make  for  them- 
felves,  though  doomed  to  eternal  destruction  for  not  loving 
God  with  ail  their  hearts.  And  fo  holy,  jult  and  good 
does  he  efteem  this  law  to  be,  as  that  it  was  needful  the 
Son  of  God  iiiould  be  fet  forth  to  be  a  propitiation,  to  de- 
clare God's  righteoufaefs,  that  he  might  be  just,  and 
not  go  counter  to  all  good  rules  of  government  in  pardon- 
ing and  faving  true  penitents.     Rom.  iii.  9,  26. 

Ther.  The  Heathen  were  liable  to  destruction  for  their 
idolatries,  and  grofs  immoralities. 

Paul.  Yes,  and  alio  for  their  not  glorifying  God  as 
God.  The  wrath  of  God,  fays  ths  Apoitie,  is  revealed  from 
Heaven  againji  all  uagodlinefs  :  againit  the  Wait  degree  of 
difrefpect  towards  the  infinitely  glorious  Majeity  of  Ilea- 

(1)  If  our  hearts  •'were  right,  i.e.  were  as  they  ought  to  bt, 
were  as  the  law  requires  them  to  be,  we  jhould  lo-ve  God  for 
his  own  lovelinefs  :  But  in  regeneration  cur  hearts  begin 
to  be  right  ;  therefore,  then,  even  at  teat  infant,  we  begin 
to  love  God  fur  his  own  to<velinefs.  For  at  that  'very  infant 
when  the  vail  is  taken  from  our  hearts,  we  all  witii  open 
face,  beheld  as  in  a  glafs,  the  glory  pf  the  Lord,  2  Cor. 
iii.  18,  Even  the  law  as  a  mimilration  of  death  and  .con- 
demnation appears  glorious,  ixer.  7.  9."  ■  But  every  man 
is  to  blame,  that  his  heart  is  not  tight.  Theron  pUacs  i»i- 
pcjjibiiity.  St.  Paul,  howeiyer  declares  this  kind  of  nnpcjj^ility 
#*  be  Mn  txcufi,  Rem.  i.  20,   21, 


12  D  I  A  L  O  C  tJ  £     I. 

ven.  The  leaft  defect  of  leve  towards  God,  expofes  them 
to  eternal  deitruction.  This  was  the  Apcftie's  conftant 
do&rine,  and  a  chief  foundation  of"  his  whole  fcheme  of 
principles.     Gal.  iii.  10.  Rom.  i.  18,  and  iii.  ?.o.  ', 

Ther.  But  the  Gentiles  had  not  To  much  as  heard  of 
the  way  of  fatvation  by  Chrift  ;  and  mull  therefore,  if  their 
confeierxes  weie  awakened,  be  in  fearfol  expectation  of 
eternal  wrath.  But  fiirely  it trtuft  be  abfbf&tely  impciiible 
we  fliould  love  God,  if  we  view  him,  as  difpofed  to  punifh 
us  in  Hell  for  ever.  Yea,  "if  I  look  on  Gcd  as  c<  ntrary 
tome,  as  one  that  hates  me  and  will  damn  me,  my  own 
Siinate  (elf-love  will  breed  haired  and  heart-rifings  againft 
him  in  fpigh't  of  my  heart."'(i) 

Paul.  That  is,  the  divine  law  is  fo  intolerably  cruel, 
that  uniefs  it  is  entirely  fet  afide  as  to  us,  we  can  never  cp 
pacified  toward;,  our  maker.  tYe  are  in' arms,  in  open 
rebellion,  (b  virulent  that  wc  are  full  of  "  hatred  and 
heart-rifings,"  in  fpite  of  all  reftrainfs.  And  we  proclaim 
in  the  fight  of  Heaven;  Vur  caufe  is  fo  juil,  that  we  can 
never  lay  down  our  arms,  fall  at  the  foot  of  our  fovereign 
and  jufiify  his  law  ;  nay  we  can  never  nave  one  good 
thought  of  him,  till  fir  ft  he  fet  afide  his  law,  remove  the 
cuife,  and  grant  us  Plea  ven  upon  our  demands.  Upon 
this  condition  we  will  forgive  our  Lawgiver  for  what  is 
paft,  and  be  at  peace  for  the  future.  On  this  foot 
we  will  lay  down  our  arms,  and  be  reconciled.  Our  firft 
-work,  therefore  is,  to  believe  that  God  doth  give  Chrift 
and  his  falvation  to  us,  and  is  become  our  reconciled  Fa- 
ther and  Friend.  And  this  belief  is  to  lay  the  foundation 
of  ali  our  Religion.  But,  O  my  dear  Theron,  fuch  a  Faith, 
growing  up  out  cf  fuch  an  unhumbled,  unfubducd  heart  as 
this,  and  a  Religion  ariling  from  fuch  a  root,  is  all  delulion, 
if  there  be  any  fuch  thing  in  nature  as  delufion.  (2) 

Befider ,  tell  me,  my  Theron,  do  you  verily  believe,  that 
God's  difpofition  to  punifh  fin,  according  to  his  holy  Law, 

(i)M./>.  140. 

(2)  Haix  righteous  is  it,  in  the  holy  So-z'crcign  cf  the  world, 
to  Juffer  fitch  a  proud,  f elf -righteous  Sinner,  Jo  ready  to  quarrel 
fcr  a  pardon,  to  be  deluded  with  a  falfc  perfuaficn  that  he  is 
pardoned  !  As  he  takes  Satan's  fide  againjl  God  and  his  Law; 
fo  Gcd  may  jujlly   leave  him  in   Satan's  power,  2  1'heff.  iu 

IO,   II,    12. 


DIALOGUE     I.  I3 

is  a  hateful  difpofuion  ?  And  do  you  verily  believe,  that 
God  is  an  odious  Being  on  this  account?  Or  do  y^u  al- 
low yourielf  to  hate  G od,  for  tnat,  for  which  he  appears 
infinitely  amiable  in  the  eyes  of  all  the  Heavenly  world  ? 
Rev.  xix.  1,  6.  Or  is  yojr  heart  a  carnal,  unregenerute 
heart,  under  the  fall  power  of  enmity  againit  God  and  his 
Lavv  ;  Rom.  viii.  7.  It  is  certain,  wnat  you  fay  can  ne- 
ver be  jaiiiiied.  For  if  we  have  given  God  juii  caufe  to 
hate  and  punilh  us,  by  our  wickednefs,  he  is  not  the  lefs 
lovely  r^r  being  difpofed  to  do  fo,  except  he  is  the  left 
lovely  for  being  holy  and  juic ;  that  is,  the  lefs  lovely,  tor 
that,  in  which  his  lovelineis  in  a  great  meafure  coniifts. 

You  acknowledge  the  Law  is  holy,  jujl  and  good,  even 
as  to  the  Heathen  world,  who  never  heard  of  a  Saviour. 
Therefore,  it  is  not  the  Grace  of  the  Gofpel,  that  makes 
the  Law  good.  The  Law  is  older  than  the  Gofpel ,  and 
was  holy,  jufl  and  go, a,  before  the  Gofpel  had  a  being. — 
Yea,  the  Law  had  Oeen  far  ever  good,  if  Chriif.  had  never 
died.  We  were  not  the  injured,  abufed  party  :  Chrih  did 
not  die  to  make  fatisfaction  to  us,  pacify  our  angry  minds, 
and  allay  our  "  h  ttred  and  heart-Tilings."  The  Grace  of 
the  Goipel  is  not  granted  to  counterbalance  the  rigour  of 
the  Law,  and  to  render  God's  plan  of  government  justifi- 
able ;  and  Fo  to  fweeten  the  imbuterec  mines  of  God's  en- 
emies. God  the  Father,  was  not  a  tyrant,  nor  did  his  Son 
die  a  facrifice  to  tyranny,  to  retcue  his  injured  fubjects 
from  the  feventies  of  a  cruel  Law.  Nay,  if  the  Law  in 
all  its  rigour  had  not  been  holy,  juji  and  good,  antecedent 
to  the  gift  of  Chrifti  there  had  been  no  need  God  fnjuid 
ever  give  his  Son  to  die,  to  anfwer  its  demands.  It  ougbt 
to  have  been  repealed  on  Adam's  fill,  if  too  feveie  for  an 
apoitate  race  ;  and  not  honoured  by  the  obedience  and 
dea.h  of  God's  own  Son.  If  this  Law,  as  binding  on  a 
fallen  world,  is  not,  in  itfelf,  holy,  juji  and  good,  glori- 
ous and  amiable  ;  the  Gofpel  of  Chrilt  is  all  delufion.  For 
it  is  impoilible  the  Son  of  God  ihouid  die  to  anTwer  the 
demands  of  an  unrighteous  Law.  It  was  wrong  he  Ihouid 
bear  a  curfe  in  our  ftead,  which  we  ouffeiyes  did  not  de- 
ferve.  Such  an  appointment  would  have  been  incr  nfntent 
with  all  the  Divine  perfections.     If  we  view  the  Law  as 


14  DI  ALO  GDE     I. 

too  fevere,  we  muft  view  the  Gofpel  as  not  of  God  ;  if  wt 
will  be  continent  with  ourieives.    (i) 

Therefore,  you  and  I  muft  approve  the  Law  as  holy, 
juft  and  good,  glorious  and  amiable,  with  application  to 
ourfelves,  before  we  can  with  all  our  hearts  believe  the 
Gofpel  to  be  true.  And  therefore,  not  a  beiief  of  God's 
love  to  us,  but  a  view  of  the  infinite  lovelinefs  of  the  Di- 
vine Nature,  muft  reconcile  us  to  the  Divine  Law. Nor 

does  this  reafoning  attempt  to  prove  an  impofiibilty  ;  but 
rather  it  demonftrates  the  abfolute  neceility  of  regenerati- 
on, as  antecedent  to  the  firft  acl  of  Faith  ;  a  doctrine  your 

(l)  In  Mr.  Hervey'six.  Dialogue,  Vol.  II.  p.  16.  edit.  \ft. 
Afpafio  having  cited  the  words  of  the  Apofele,  to  prove  his 
point :  As  many  as  are  of  the  works  of  the  Law,  are  under 
the  curfe.  Gal.  Hi.  10.  Tberon  objecls,  and  Afpajio  anfwers 
as  follows . 

**  Theron.  Under  the  curfe  !  becufe  our  attempts  to  obey , 
though  faithfully  exerted,  are  attended  with  defecls  !  Is 
not  this  unreafonable  and  Jhocking  ?  Uureafonable  that  the 
God  of  jfuflice  jhould  tfiablijh  a  Law  offuch  cffummait  per- 
fection, as  no  child  of  Adam  can,  even  with  his  utmeji  ajjidui- 
ty  and  care,  fulfil  !  Shocking,  that  the  God  of  Mercy  jhould 
thunder  out  fo  fevere  a  denunciation,  on  the  leaf  inadvertent 
breach ,  on  every  unavoidable  failure  / — This  exceeds  the  re- 
lentlefs  rigour  of  Draco,  or  the  tyrannical  impositions  of  the 
Egyptian  tafk-majiers.  Draco  is  j'aid  to  have  written  his 
laws  in  blood,  let  he  never  enucTied  fuch  infei/utions,  as  were 
abfolutely  too  jlridl  and  dijjicult  to  be  obferved.  And  though 
the  Egyptian  tajk-maflers  infified  upon  the  full  tale  of  bricks 
without  allozving  the  nee effary  proportion  ofjiraw,yet  the  pun- 
ijhment  they  infliiled,  was  incomparably  lej's  than  everlasting 
a'eferuclion." 

'*  Afpafio.  Had  God  Almighty's  defign  in  delivering  his 
Law  to  fallen  mankind,  been  to  propound  the  means  of  their 
jujlification  ;  ycur  argument  would  have  been  valid,  and y cur- 
inference  undeniable.  But  the  Supreme  iegijlator  had  a  very 
different,  afar  more  myfeerious  end"  That  is,  he  defegned  the 
Law  to  be  our  fchoolmaiicr,  to  bring  us  to  Ghrijl.  As  Afpafio 
goes  on  to  Jbew,  p.  18,  19,  2C — without  once  thinking,  that 
if  the  Law.  antecedent  to  a  confederation  of  the  interpefetion  and 
death  of  Chrijt,  was  a  cruel  Law,  like  that  which  the  Egyp- 
tian  tajk-mcjlers   urged,  it  ought  to  have  been  repealed.      It 


DIALOGUE     I.  I5 

author  does  not  believe  :  (1)  And  yet  a  doclriie  plainly- 
taught  in  Scripture,  joh.    1,  12,   13. 

Ther.  Whatever  we  may  do  in  fpeculation,  when  at  cafe  ; 
it  is  impoflible,  under  a  lively  fenfe  of  trie  dreadfulnefs  of 
eternal  damnation,  that  we  fliould,  with  application  to 
Ourfelves,  approve  in  our  very  hearts,  the  Law  in  all  its 
rigour,  as  holy,  jujl  and  good,  as  being  really  amiable  and 
glorious  in  itfelf,  till  we  know  we  arc  delivered  from  its 
Curfe. 

Paul.  If  the  Law,  in  all  it  rigour,  is  not  holy,  juft  and 
good,  glorious  and  amiable,  before  we  are  delivered  from 
its  curfe,  'tis  a  pity  the  beloved  Son  of  God  was  obiiged 
to  die  to  anfwer  its  demands.  'Tis  a  pity  that  a  bad,  a 
hateful  Law  ihould  be  fo  infinitely  honoured  in  the  light  of 
the  whole  intelligent  fyftem. — 'Tis  a  pity  God  ever  made 
it — a  greater  pity  he  fuffered  it  to  Hand  unrepealed.  But 
the  greateft  pity  of  all  that  he  gave  his  Son,  his  only  be- 
gotten and  well  beloved  Son,  worfhipped  by  all  the  holts 
above,  to  die  upon  the  lhameful,  painful  Crofs,  to  anfwer 
its  demands.     The  Gofpel  opens  a  fad  and  gloomy  fcene 

nvas  a  dijbonour  to  God  to  make  it,  and  a  greater  dijhonout 
Jiill  to  appoint  his  Son  to  anfuoer  its  demands.  Nor  is  a  cruel 
Laivfit  to  be  a  fchoolmajier  in  God's  -xvcrld  :  or  Jutted  to  teach 
us  any  thing,  but  to  have  hard  thoughts  of  God.  And  yet  Af 
pajio  goes  on  to  fay  (page  21)  ".  Rather  than  the  Divine  Lavj 
jhould  lofe  its  honours,  Sodom  and  Gomorrah  were  laid  in  ajhes  ; 
the  ancient  world  was  dejlroyed  with  a  deluge  j  the  prefent 
frame  of  Nature  are  defined  to  the  flames,  and  all  its  unholy 
inhabitants  mujl  be  doomed  to  Hell.  Nay,  rather  than  that 
the  leajl  tittle  jhould  pafs  unaccomplished,  its  curfe  has  been  ex- 
ecuted on  God's  ovjn  Son,  and  all  its  injunctions  have  been  ful- 
filled in  the  pcrfon  cf  fefus  Chri/l."  Very  true,  but  does  net 
all  this  demon/irate,  that  the  Law  was  not  too  J'evere  and Jhidl 
but  perfectly  holy,  juft  and  good  ? — A  glorious  Law.  2  Cor. 
Hi.  7.  And  that  previous  to  the  conf  deration  of  the  Grace  cf 
the  Gofpel.  Had  the  Law  been  in  itfelf  bad,  the  death  of 
Chrijl  could  not  have  made  it  good.  Therefore,  it  was  not 
"  God's  deftgnf  that  the  Law  Jhould  be  our  fchoolmajier  t  that 
made  the  Law  good :  But  it  was  in  itfelf  holy,  juft  and  good  ; 
and  therefore,  it  was  ft  to  be  our  fchoolmajier* 
(l)  M.p.  135. 

C  2 


1 6  DIALOGUE     I. 

to  all  the  inhabitants  of  Heaven,  if  the  Law  is  not  a  glorious 
Ycu  m~y,  O  my  1  neron,  be  ravifhed  to  think 
Chrift  died  lor  you,  le.  the  Law  be  good  cr  bad  ;  but  you 
can  never  acquieice  in  the  Goipel  v  ay  of  life  by  the  blood 
oi  Chrift,  at  honourable  to  God,  till  the  Law  rirlt  appears 
glorious  in  your  eyes :  but  rather  (forgive  mc,  my  friend) 
you  will  rather  reel  the  heart  of  an  infidel  in  your 
I  f]  'Tiay  be  raviihed  to  think  Chrift  died  for  you  ; 

although  you  conceive  of  God  the  Father,  as  acting  the 
pars  H<  iven  forbid  the  blaTphemy)  1  fcy,  as  acting  the 
part  of  a  tyrtfri't  in  the  whole  affair.  But  then,  who  can  be 
10  ilupid,  as  ro  believe  the  Son  of  God  died  a  facrifice  to 
tyranny  ?  *'  11  you  are  fafe,  you  care  not  how."  is  this 
your  heart  r  If  fo,  you  are  quite  an  infidel. — indeed,  this 
is  the  heart  of  every  natural  man  ;  and  it  is  equally  true, 
that  every  natural  man  is  under  the  reigning  power  of  in- 
fidelity. Nc  man  can  fay,  that  J  ejus  is  the  herd,  but  by  ibe 
Holy  Goof,  i  Cor.  xii.  3.  Irl.-ujeever  believeth  that  J  ejus 
is  toe  Chrift ',  is  born  of  God.  1  J  oh.  v.  i*  See  alio  Kom. 
x.  9.      1  Joh.  iv.  15.  (1) 


induce  men 


( 1 )  The  external  Evidences  cf  Chrifianity  ?nay 
to  Jucb  a  belief  cf  the  Gcfpel,  as  thai  they  dare  net  renounce 
if,  ti  ougb  they  do  net  like  it  ;  but  will  not  give  a  beart-fatis- 
Jying  conviction  of  its  truth  ;  fo  long  as  it  feems  to  contain  a 
fyfiem  cf  doctrines  inconfijlent  with  the  moral  pufeclions  cf  God. 
Bit  at  frfi  fight,  it  appears  incenfjient  ivrth  the  moral  perfec- 
tions cf  God,  to  give  his  Son  to  die  in  cur  plead,  to  anfwer  the 
demands  cf  a  Law  in  its  oven  nature  too  fever  e.  So  long,  there- 
fore, as  the  Lave  appears  in  this  light,  no  man  can  heartily  be- 
lieve the  report  of  the  Gcfpel,  Gal.  Hi.  IO,  13. —  And  this  is 
one  reafon,  that  all  unregenerate  men,  mho  in  Scripture  are 
confi.iered  as  enemies  to  God's  Law  (Rom.  viii.  7,  9. )  are  re- 
prefented  as  net  believing  the  Gcfpel.  (\  John,  v.  I,  &c.  l5c.J 
And  this  Jhews,  how  our  unbelief  of  the  Gcfpel  artfes  f  cm  cur 
enmity  a  gain f.  God  and  his  Law  (Johnvii.  17,  andvui.  4.J.J 
and  fo  is  truly  criminal.  ("John  in.  J  8,  19,  20,  21- — And  this 
accounts  for  the  fearful  appreherfons  of  eternal  dffiruilion  fo 
eommon  to  awakened  Sinners,  who  begin  to  jee  their  fate  by 
Law,  but  as  yet  do  not  approve  the  Law  as  h(  ly ,  juft  and  gcod. 
//  is  not  J} range  their  fears  run  fo  high,  when  they  do  not  be- 
lieve the  Gcfpel  to  be  true  — And  this  a  counts  for  the  aptnefs 
of  awakened  Sinners  to  catch  hold  offalfe  hopes,  and  build  en 


DIALOGUE      I.  I/ 

Wherefore,  the  awakened  Sinner,  under  a  lively  fenfe  of 
the  dreadfulnefs  of  eternal  damnation,  with  particular  ap- 
plication to  himfelf,  mult  (through  the  regenerating  influ- 
ences of  the  holy  Spirit)  be  brought  to  approve  the  law,  in 
all  its  rigour,  as  holy,  juft  and  goody  as  being  really  ami- 
able and  glorious  initfelf,  before  he  can  fo  much  as  believe 
(in  Scripture-fenfe)  the  Gofpel  to  be  true.  Till  this,  every 
man  has  the  heart  of  an  Infidel.  Yea,  till  this,  every  man 
is  as  much  of  an  enemy  to  the  Gofpel  (rightly  underitood) 
as  to  the  Law. 

Here,  my  dear  Theron,  here  lies  the  great  difficulty  of  cm- 
bracing  Chriftianity.  This  fets  the  world  againft:  it.  Their 
hearts  hate  it,  and  their  wits  and  pens  are  in  a  manner 
CDnftantly  employed  to  banilh  it  from  the  face  of  die  Earth. 
All  the  chief  errors  in  Chriftendom  grow  up  from  a  fecreC 
hatred  of  God's  holy  Law.  But  all  their  elaborate  volumes 
are  confuted  with  this   (ingle  fentence  :    Chriji    loved  the 

falfe  foundations  :  as  the)  are  blind  to  the  only  true  way  of  ef- 
cape  by  J  ejus  Chriji.  And  this  Jhews  how  prepojlerous  it  is, 
to  think  to  perfu.ide  Sinners  to  come  to  Chriji,  and  trujl  in  him, 
before  fr ft  they  approve  the  law  hy  --which  they  ftand  condemned. 
2 'hey  may  be  deluded  by  falfe  J'ugge/l-ons  and  falfe  joys  ;  but 
they  will  never  believe  the  Gofpel  to  be  true  with  all  their  hearts, 
till  firjl  they  approve  the  law.  Regeneration  mufl  be  before 
Faith.  (John  i.  12,  13.^  As  to  the  unthinking  multitude,  who 
believe  any  thing  they  know  not  why  j  they  may  believe  the 
Gofpel  juft  as  the  Mahometans  believe  their  Alcoran,  merely 
becaufe  their  fathers  believed  it  before  them.  But  no  thinking 
confederate  man,  <who  has  a  right  doclrinal  under/landing  of 
the  Gof pel-plan,  can  ever  believe  it  with  all  his  heart,  or  cor- 
dially acquiefce  in  this  way  of  life  ;  till  by  feeing  the  glory  of 
the  God  cf  Glory,  he  approves  the  Law  as  holy,  juft  and  good  ; 
and  fo  is  prepared  to  fee  the  wij'dom  of  God  in  the  death  of  his 

Son. See  Mr.  Edwards  on  the  AjfeSiions,  p.   182,    199,  en 

the  nature  of  Faith. — See,  alfo,  Mr.  Edwards  on  the  Freedom^ 
of  the  Will;  in  which  all  the  objections  of  the  Arminians  again/1 
the  divine  Law,  as  requiring  more  of  us  than  we  can  do,  an 
fepped  at  the  foundation,  fee  page  159,  177.  See  alfo  the  Au- 
thor's True  Religion  delineated,  wherein  bis  fentiments  relative 
to  the  nature  of  Law  and  Gofpel  may  be  feen  more  at  large,  and 
objections  anj'wered,    As  alfo  in  his  Sermon  on  Gal,  Hi.  24. 

c3 


l8  DIALOGUE      I. 

Law  in  all  its  rigour,  and  felt  it  was  holy,  juft  and  good, 
or  he  would  never  have  (eft  bis  Father's  bo/cm  to  die  upon  the 
Crojs,  to  anfwer  its  demands.  Antinomians,  Neonomians, 
Armnnans,  &c.  muft  ail  give  up  their  various  fchemes,  or, 
if  they  will  be  confiiLnt  wiih  themfelves,  go  off  into  open 
infideiity.  For  the  Law  in  all  its  rigour  is  right,  and  glo- 
rious too,  or  the  Son  of  God  had  never  died  to  anfwer  its 
demands,  (i) 

( i )  f  Infidels  triumph  tofeeprofejfed Chrifiians  advance fuch 
abfurd  and  intonfijient  f chimes',  they  may  do  well  to  remember, 
that  the  -very  fpirit  of  enmity  to  God  and  his  Law;,  which 
produces  thef  j  ad  cfiecis  among  prof efijed  Chriftians,  hath  led 
tk  em  ji "ul further,  even  to  give  up  divine  Revelation  itfelf. 

Perhaps,  fiift,  the  Armi.nan  jpirit  wrought  in  their  hearts r 
f.nd  they  were  (in  their  ovsn  fancy )  infallibly  certain,  that  it 
is  net  jufi   that  God  fhouid  require  more  of  his  Creatures 
than  they  can  do,  and  then  damn  them  for  not  doing, —  The 
?iext  Jlepjthey  denied  the  Atonement  oi  Chriil,  and  commenced 
Socinians  ;  for  it  appeared  abfolutely  incredible,   that  the  Son 
of  God Jhouid  die  to  anfwer  the  demands  of  an  unjuji  Lav:. — 
But,Lfily,   when  on  further  conf  deration,   they  find  that   the 
Old  and  New    Tejl anient s  both  join  to  teach,  that  Curled  is 
every  man  that  continueth  not  in  all  things  written  in  the 
book  of  the  L;;\v  to  do  them  (Deut.xxvii.  26. — Gal.  Hi,  10. ) 
and  find  that  it  is  ajjerted,  that  Chrifl  was  made  a  curfe  for 
us,  to  redeem  us  from  this  very  curfe  (Ver.  13J,  even  from 
the  wrath  to  come,  ( 1  Thef.  i.   \o.)  and  perceive,  that   the 
dor'rrine  of  Atonement  is  fo  univefally  in-wrought  into  the  whole 
cf  divine  Revel  at  icn,  that  it  cannot  pcfiibly  be  fevered  from  it; 
and  yet  confider,  that  if  Chrif  died  to  anjwcr  the  demands  cf 
the  Law,  the  Law  muji  be fuppofd  to  be  holy,  juft  and  good, 
in  all  its  rigour  ;   a  point  they  never  can  believe  :   Therefore,  to 
extricate  themfelves  out  of  all  difficulties  at  once,   (bold,  dar- 
ing rebels  to  God,   that  they  be  ! )  notwithjlanding  all  the  in- 
fallible evidences   God  has  given   to  its   truth,   they   run  the 
dreadful  venture,  to  give  up  the  Bible   itfelf.      They  had  ra- 
ther turn  profeJJ'ed  lnfdels,  than  own   the  divine  Law  to  be 
ho]y,  juft  and  good.      And  then,  fo  inconfejlent  are  they,  they 
pretend  to  make  the   Law   of   Nature   their  only  rule.      Not 
confident) g  that  their  enmity  to  the  Law  of  Nature,   the  true 
and  real  Law  of  Nature,  hath  driven  them  to  this  dreadful 
length* 


DIALOGUE     I.  19 

Ther.  But,  Sir,  is  not  what  fome  fay,  agreeable  to 
Scripture,  reafon  and  experience,  viz.  tn.it  as  our  enmity 
againit  God  arii'es  from  conceiving  him  to  be  our  enemy, 
fo  we  can  never  be  reconciled  to  him,  till  we  fitfl:  iee  and 
are  perfuaded,   that  he  loves  us.  (1) 

Paul.  With  your  leave,  Sir,  1  will  venture  to  affirm,  that 
this  fcneme  is  contrary  to  Scripture,  reafon  and  the  uni- 
verfal  experience  of  all  true  Saint-,. — As  to  the  experience 
of  all  true  Saints,  we  have  that  in  the  plained  language, 
defcribed  by  an  ir.fpired  writer,  2  Cor.  iii.  18.  We  all 
voith  open  face,  beholding  as  in  a  glaf  the  glcr;  of  the  Lord, 
are  changed  into  the  Ja;;i£  image.  A  fight  of  the  glory  of 
God  is  what  moves  us  to  iove  hirn.  Love  to  God  is  that 
image  of  God  .we  are  changed  into.  The  image  of  God 
chiefly  cor.  fills  in  love,  as  all  own.  And  this  is  produced 
by  a  lenfe  of  God's  glory,  as  the  infpired  Apoitle  affirms. 
— Beiides,  this  fcheme  is  contrary  to  the  whole  Tenor  of 
Scripture,  which  every  where  teaches,  that  thoie  who  are 
enemies  to  God,  are  actually  in  a  ftate  of  condemnation  (Joh. 
iii.  18.)  and  of  IVrath,  (ver.  36.)  and  never  can,  nor  will 
be  received  into  the  divine  favour,  till  they  repent  and  are 
concerted,  (Acts  iii.  19.)  till  they  turn  to  God,  ( Pov.  i.  23,  24. 
— Ezek.  xxxiii.  11.)  and  are  reconciled  to  him  through  J  ejus 
Chriji.  (2  Cor.  v.  2c — Luke  xiii.  3,  5.)  And  indeed  a  true 
j unifying  Faith  comprifes  all  this  in  its  very  nature,  in 
its  very  firft  act. — Beiides  if  one  lhouid  be  fo  deluded,  as 
to  believe  God  was  reconciled  to  him  while  impenitent, 
and  out  of  Chrift,  this  belief  would  not,  could  not  bring 
him  to  love  God.  'Tis  true,  fuch  an  one  might,  like  the 
carnal  Ifraelites  at  the  iide  of  the  Red-Sea,  be  full  of  joy 
and  love,  arifing  merely  from  felf-love.     A  kind  of  love, 

The  fool  faith  in  his  heart,  there  is  no  God.  Did  man- 
kind really  believe  that  there  is  a  God  of  infinite  Glory,  they 
could  not  hut  be  convinced  thai  they  are  really  under  infinite  ob- 
ligations to  love  him  as  fuch,  with  all  their  hearts  ;  and  that 
the  leaf  defied!  deferves  his  everlajling  ivrath.  But  a  fallen 
ivor Id  are  dead  to  God,  blind  to  bis  beauty,  and  enemies  to  his 
Lavj ;  as  all  their  reafor.ings,  and  all  their  conducl  join  to 
prove. — So  that  Atheifm  is  the  root  of  all  errors  ;  and  enmity 
to  God  and  his  La-iv  Jbuts  our  eyes  againjl  the  Truth,  and  gives 
Infidelity  a  reigning  povcer  over  our  ht, arts' 

(1)  M.p.  25,2b,  27,140.  __,t^  „j 


20  DIALOGUE     I. 

which  has  in  it  nothing  of  the  nature  of  true  love  to  God : 
but  is  confident  with  a  reigning  enmity  againft  him. 

Ther,  But  if  our  enmity  againit  God  ariles  from  con- 
ceiving him  to  be  our  enemy,  remove  the  caufe,  and  the 
effecl  will  ceafe.  If  we  view  him  as  our  reconciled  Father 
and  Friend,  the  occalion  of  our  enmity  being  removed,  our 
enmity  will  ceafe,  and  we  fhall  naturally  love  him. 

Paid.  Right,  Theron,  you  fay  true,  if  that  be  the  only 
caufe  of  our  enmity,  this  will  effectually  remove  it.  Nor 
fhall  we  need  to  be  born  again  (John  iii.  3.)  or  to  have  any 
new  principle  of  divine  life  communicated  to  us.  (John  iii. 
6 — Eph.  ii.  5.)  But  from  the  principles  of  Nature  we  may 
love  God  thus  (Mat.  v.  46.)  and  the  regenerating,  fancli- 
fying  influences  of  the  holy  Spirit  will  be  wholly  needlefs. 
The  vail  need  not  be  taken  from  our  hearts,  that  we  may 
behold  the  Glory  of  God  (2  Cor.  iii.  18.)  Only  let  God 
declare  that  he  loves  us  and  all  is  done.  And  if  he  was 
our  enemy  before  we  turned  enemies  to  him,  it  feems 
proper  and  meet  he  mould  declare  himfelf  to  be  reconciled 
firft.  Be  fure,  as  this  will  put  an  end  to  the  whole  contrc- 
verfy  between  him  and  us,  and  fet  all  things  right.  And 
one  would  think,  that  the  God  of  peace  would  not  be 
backward  to  make  fuch  a  declaration.,  in  the  moft  explicit 
manner,  to  all  the  human  race,  and  that  without  the  inter- 
pofition  of  a  Mediator,  if  indeed  he  became  an  enemy  to 
the  human  kind  before  we  turned  enemies  to  him.  But  if 
the  human  kind,  without  the  leaft  provocation  turned  ene- 
mies firft,  and  without  any  reafon  revolted  from  their  right- 
ful Lord  and  Sovereign,  and  when  God  infinitely  deferved 
their  higheft  love,  joined  in  open  rebellion  with  Satan, 
God's  avowed  foe;  and  if  this,  oar  infinitely  unreafonable 
enmity  is  now  the  refult  of  the  very  temper  of  our  whole 
heart,  even  of  a  fixed  contrariety  of  nature  to  God,  his 
Law  and  Government,  which  yet  are  fauklefs,  yea,  perfect- 
ly boly,  jufi  and  good  (Rom.  vii.  12.  and  viii.  7.)  It  is  in- 
finitely unreafonable  that  God  mould  forgive  us,  till  we 
acknowledge  this  is  the  cafe,  and  approve  his  Law,  by 
which  we  fiand  condemned,  in  the  very  bottom  of  our 
hearts.  (Luke  xviii.  13.)  Nor,  till  we  do  this,  can  we 
poflibly  look  to  God  through  Jefus  Chrift  for  pardon,  as 
abfolutely  of  mere  free  Grace.  Without  which,  the  Righ- 
teous Monarch  of  the  Univerfe  has  declared,  we  never  fhall 
be  forgiven,  (Rom,  iii,  24. — Mar,  xvi.  16.)  Buthow^con- 


DIALOGUE     I.  21 

trary  to  reafon  is  it,  to  fuppofe  that  God  became  enemy  to 
the  human  kind  firit,  and  that  all  our  enmity  ariles  from 
conceiving  him  to  be  our  enemy,  as  though  Tome  fault 
were  originally  on  God's  fide,  before  we  revoked  from 
him.  And  {o  if  he  would  now  but  become  our  friend  and 
love  us,  we  mould  love  him  without  any  more  ado.  What 
need  then  of  the  death  of  his  Son  ?  Or  what  need  of  the 
fanctifying  iniiuences  of  his  Spirit  ?  If  he  was  our  enemy 
firlt,  he  may  well,  without  a  Mediator,  declare  himfeif  re- 
conciled. And  this  will  put  an  end  to  the  whole  contro- 
veny.  A  mocking  fche-me  of  Religion,  this  !  But  ihock- 
in^  as  it  is,  and  as  reluctant  as  you  miy  be,  to  own  it  in 
this  (hocking  drefs  ;  yet  you  mull,  my  Theron,  adhere  to 
it,  if  you  would  be  confident  with  yourfelf,  or  eife  give  up 
your  darling  point.  For  if  we  are  enemies  to  God,  in  the 
temper  of  our  minds,  previous  to  one  thought  of  his  be- 
ing our  enemy,  a  perfusion  of  his  love,  'tis  ielf  evident, 
will  never  reconcile  us  to  him. 

Toer.  Underiland  me  right.  If  we  were  to  love  God 
primarily  and  chiefly  for  his  own  excellencies,  a  mere  per- 
iuafion  of  his  love  to  us,  I  own,  would  not  be  fufricient  to 
bring  us  to  this.  But  you  are  ienribie.  fir,  that  many  look 
on  this  notion  of  loving  God  for  himfeif,  as  a  mere  chi- 
mera. What  makes  God  appear  lovely  to  us,  is  a  belief,  an 
aiTurevi  perfualion,  that  our  fens  are  blotted  out;  and  that 
God  is  our  reconciled  father  and  friend,  and  altogether 
love  to  us.      ( i) 

Paul'.  But  what  warrant  has  a  Chrift-lefs  iinner,  while 
an  enemy  to  God,  to  believe  that  his  fins  are  blotted  out  ? 
Or  if  he  does  beiieve  fo,  and  is  ravifhed  with  his  delulion, 
how  can  you  prove  this  raviihment  is  of  the  nature  of  true 
Holinefs?  The  Devil  can  thus  delude  and  raviih  a  poor 
Sinner:  But  has  Satan  power  to  beget  divine  Grace,  and 
real  Holinefs  in  the  heart? 

Tber.  But  if  the  Word  of  God  is  full  on  my  fide,  this 
muft  determine  the  point. 

Paul.  Amen  !  I  join  ifTue  here,  with  all  my  heart.  Nor 
An  11  any  other  writings  ever  determine,  for  me,  any  of  the 
doctrines  of  Religion. 

Tber.  It  is  expreffly  written,  as  the  experience  of  all  the 
Saints  in  the  apoftolic  age,  in  i  John  iv.  16.  IVeba-ve  kmwn, 

(i)  M.  p.  z66 >  140. 


£2  DIALOGUEI. 

and  believed  the  love  that  God  hath  to  us;  And  it  follows  in 
ver.  19.  IVe  love  him  becauje  r.e  firji  loved  us.  In  thefe  two 
verfes  our  whole  fcheme  is  exprelTed  in  theplaineft  manner* 

Paul.  Yes,  and  it  is  as  exprefsly  written  in  James  ii.  21. 
Was  net  our  Father -Abraham  jujlijied by  works?  And  it  is  added, 
with  refpeel  to  all  good  men,  ver.  24.  Ye  fee  then,  bow  that 
by  vjorks  a  man  is  jujlified,  and  not  by  Faith  only.  And  in 
thefe  two  verfes  our  whole  fcheme,  fay  the  Arminians,  is 
exprefied  in  the  plaineft  manner. 

Ther.  We  are  not  to  be  carried  away  by  the  mere  found 
of  words  in  a  fingle  text  of  Scripture  or  two,  to  notions 
contrary  to  the  whole  tenor  of  the  facred  volume.  This 
is  the  way  of  Kereticks,  who  thus  morefl  the  Scriptures  to 
their  ovurt  dejlruction.  (2  Pet.  iii.  16.)  We  are  rather  by 
viewing  the  context,  and  comparing  Scripture  with  Scrip- 
ture, to  fearch  for  the  true  meaning  of  the  infpired  writer. 
My  dear  Afpafio  has  fet  thofe  words  of  St.  James  in  their 
proper  light,  and  proved  that  they  are  not  at  all  to  the 
purpofe  of  the  Arminians,  (Vol.  I.  p.  268.)  And  indeed, 
1  wonder  how  men  that  ever  faw  their  own  righteoufnefs 
to  be  as  filthy  rags,  fhould  ever  think  of  perverting  the 
Apoitle's  words  to  a  meaning,  it  is  plain,  he  never  intended. 

Paul.  You  fpeak  well,  my  dear  Theron,  and  I  wonder 
how  men,  who  are  daily  "  with  open  face  beholding  as  in 
a  glafs  the  glory  of  the  Lord,  and  are  changed  into  the 
fame  image  from  glory  to  glory,  as  by  the  Spirit  of  the 
Lord,"  mould  ever  think  of  putting  fuch  a  fenfe  on  thofe 
words  of  St.  John.  A  fenfe,  it  is  plain,  he  never  intended, 
neither  came  it  into  his  heart.  Indeed,  I  hope  fome  men's 
hearts  are  more  orthodox  than  their  heads.  However,  let 
that  be  as  it  will ;  for  it  does  not  belong  to  you  nor  me  to 
judge  the  itate  of  men's  fouls :  God  only  knows  their  hearts: 
With  God  we  leave  them  :  Yet  iheir  notions  of  Religion  we 
may  examine,  compare  with  Scripture,  and  pals  judgment 
upon.  Here  we  have  a  good  right  to  judge. — Wherefore, 
let  us,  obferving  the  rules  of  interpreting  Scripture,  which 
you  have  hinted,  rules  which  ail  parties  mult  allow  to  be 
good  :  let  us,  I  fay,  impartially  examine  thofe  words  of  the 
Apoftle,  in  1  John.  iv.  16,  19,  which  you  juft  now  refer- 
red to,  as  clearly  expreffing  your  whole  fcheme — Here  my 
dear  Theron,  here  is  the  bible  ;  take  it,  and  read  the  Epif- 
tle  through  ;  and  when  you  have  done,  tell  me — who 
are  thev,   what  is  the  character  of  the  men  who  ufe  this 


DIALOGUE     I.  23 

confident  language  :  '-'We  have  known  and  believed  the  love 
that  God  hath  to  us."  Were  chey  Saints  or  sinners  ?  Did  they 
know  me/  were  the  children  or  God,  or  were  they  doubtful  ? 
Did  they  know  they  were  in  a  good  eitate  by  being  conf- 
cious  of  fanctifying  operations  in  their  own  brealts  ? 

1'ber.  i  have  read  the  Epil'tle — I  grant  they  knew  they 
were  the  children  of  God,  and  heirs  of  eternal  Glory. 
— They  did  not  merely  hope  this  was  the  cuie ;  but 
they  were  certain  of  it:  They  knew  it.  (chap.  iii.  1,  2.) 
And  they  knew  it  by  iuch  evidences  as  thefe.  Uecaufe  they 
knew  God,  loved  him,  and  kept  his  commands,  (chap.  ii. 
3,  4,  5.)  imitated  the  example  of  Chriil,  (ver.  6.)  loved 
the  brethren,  (ver.  10.)  as  bearing  the  image  of  God  (chap. 
v.  1.)  had  overcome  the  Prince  of  Darknefs  (chap.  ii.  ver. 
13.)  were  weaned  from  the  world  (ver.  15.)  had  fuch  di- 
vine illuminations,  as  enabled  them  to  understand,  and 
confirmed  them  in  the  belief  of  the  great  doctrines  of  Re- 
ligion, fo  that  it  was  impoifible  they  mould  be  feduced 
(ver.  19,  27.)  purified  themfelves  after  the  pattern  of  Chrifc 
(chap.  iii.  3.)  lived  in  no  fin,  (ver.  6.)  yea,  could  not  live 
in  fin  (ver.  9.)  made  fanctification  their  criterion  of  a  good 
eftate,  (ver.  10)  looked  upon  all  that  were  without  it  as 
children  of  the  Devil  (ver.  10.)  they  were  governed  by  di- 
vine Grace  in  their  conduct  towards  their  brethren,  (ver. 
18,  19.)  and  made  it  their  bufinefs  to  do  the  things  which 
were  pleafing  in  the  fight  of  God:  (ver.  22.)  In  a  word, 
they  were  confcious  to  the  fanctifying  operations  of  God's 
Spirit,  which  dwelt  in  them  (ver.  24.)  &c.i5?c. 

Paul.  Now  tell  me,  O  my  Theron,  might  not  thefe  men, 
on  good  grounds,  and  with  a  iafe  warrant,  fay,  We  have 
known  and  believed  the  love  that  God  hath  to  us.  They 
knew  they  were  the  children  of  God,  and  entitled  to  eter- 
nal glory.  They  knew  they  were  of  the  number  of  the 
Elect,  the  fheep  for  whom  Chrifl:  died  with  an  abfolute  de- 
fign  to  fave.  They  knew  all  this,  not  by  believing  it 
without  any  evidence  from  Scripture,  fenfe  or  reafon  ;  but 
they  knew  all  this  by  evidences  which  pafs  for  infallible 
in  the  court  of  Heaven  :  Evidences  which  they  knew,  and 
we  know,  the  judge  will  pronounce  to  be  good  and  valid 
at  the  great  day.  Now  tell  me,  O  my  Theron,  if  thefe 
men  knew  that  God  loved  them,  hew  can  that  prove,  that 
Chrift-lefs,  impenitent  finners,  enemies  to  God,  unrecon- 
ciled, can  know  it  too  ?     Thefe  men  had  good  evidence 


24  DIALOGUE      I. 

for  •■  belieyd  ;   but  Cnrill-lei's  tinners  have  no  evi- 

Dve*     them,    or    uefigns    to    iu\e    mem, 
or  realtn,"  as  the  ce.ebrateu  Mr. 
d  to  own.      [  i) 

love  Sum  because  he  firft 
v  knew  Olg  .u\ed 
I 

_    all    thcfe    Apcftolic    Sai 

matter  io, 
. 

max- 

.    according  to 

:  U^c,  but  ihe 

[  .  armed,  at  leair., 

G  •    had  per- 

.o  ;htir  CA  r.  ru.e 

t    for  the  better 

really 

ft.    bo  that  we  begin 

e  God  before  -gins  to  love  us  — 

ufe  your  fins  are  already, 

iii.  29.) 

experience!  (ift.)    I 

:  ifefled  to 

my  foul.    [2nd.)   H'-c^p  as  my 

reconcile  er.  (3d.)  And  fo  1  loved  Gog  be- 

:  be  6ril  lever!  rr.e.      And  irvieco  it  the  Apof- 

G  -  -e  ve  love  him.   1  John, 

at  we  Unxd  Gcd,  but  that  bt  He 

h  im . 

Theron!    You   do   not 

to  the  love  of 

God,  as  1  er,  before  lie  believes 

h  the 
whole  tencr  of  1  F       unbeliever*  are  condemned 

ar  iii-  J  3,  36.)    We  are  juf- 

v.  1 . ) 
Tier.  As  to  -  ::n,  I   chcofe  to  defer 

CO  M./.  173. 


DIALOGUE      I,  2- 

thefe  fubje&s  to  another  lime.     Eut  pray  tell  me;  how  do 
you  undeiftand  theie  words : 

Paul,  /^s  to  the  love  of  God  towards  us.  There  is 
(lit.)  Electing  luve,  whereby  Go  J  cbofe  us  in  Cbriji  to 
Jai-vaiton  before  the  foundation  of  toe  <voorld.  {^L^h.  i-  4  ) 
(2nd.)  Redeeming  love  towara*  the  Elect,  lp  ken  ol  in 
1  J  oh.  iv.  9,  10.  tie  loved  us,  and  feni  bis  Sou  to  be  ii.e  pro-- 
piuatinn  for  our  fins.  (3d.)  Tnere  is  the  fov^reign  G.ace 
and  love  of  G  >d,  which  is  exercifcd  in  awakening,  cm- 
vincing  and  converting  elect  hnners.  Kpu.  u.  4,  5.  God, 
kvoq  is  rich  in  mercy,  for  bis  great  love  wherewith  ne  loved 
us,  even  when  we  were  dead  in  Jinsy  bath  qucaened  us  to- 
getber  with  Cbriji.  My  Grace  are  je  faved.  (4th.]  There 
is  the  love  l  f  God,  as  a  reconciled  .Father,  towards  ihcfe 
that  are  converted  and  become  his  children,  through  jeius 
Chi  ill.  Joh.  xiv.  21.  He  that  bath  my  commandments  and 
ketpetb  tkeniy  be  it  is  that  lo-veth  me  :  And  he  that  lc-veth  me, 
pad  be  loved  of  my  Father,  and  I  will  love  Dim  and  manr- 
f  ji  m;fdf  to  Lim.  Ver.  23.  My  Father  wilt  love  him,  and 
we  wilt  come  unto  him,  and  make  our  abode  with  him.  Rom. 
viii.  1.  There  is  therefore  now  no  condemnation  to  tbem  which 
are  in  Cbriji  Jefus,  who  -walk  not  after  the  Flejh,  but  after 
the  Spirit.  Now  the  love  of  God,  as  a  reconciled  Father, 
nr:ne  en,oy  but  thoie  who  are  already  the  children  of  God  ; 
and  th,  y  enjoy  it,  as  cur  bleffsd  Saviour  teaches,  in  con- 
sequence of  their  loving  him  and  keeping  his  commands. 
And  fuch  was  the  irate  of  the  Saints  the  Apoitle  John  is 
fpe.. king  of.  They  knew  that  they  were  the  children  of 
God,  and  that  they  fhould  be  faved.  And  they  lived  daily 
in  a  fenfe  of  God's  love,  as  their  reconciled  Father;  for 
the;:  loved  God  and  kept  his  commands. 

"  But  how  came  we  to  be  in  this  blefiea  and  happy 
fiate :"  Might  they  lay,  "  Once  we  were  dead  in  fin,  and 
enemies  to  God  :  Now  with  open  face  we  behold  as  in  a 
glafs  the  glory  of  the  Lord,  and  love  him,  and  rejoice  in 
his  love.  Once  we  were  under  condemnation  and  wrah  : 
Now  children  of  God,  and  heirs  of  eternal  glory.  Belioid 
what  manner  of  love  the  Father  hath  bellowed  cpon  us, 
th.it  we  fhould  be  called  the  Ions  of  God  !  And  whence 
ball  this?  Not  from  any  goodnefs  in  us,  but  of  God's 
mere  fovereign  Gace.  Ke  loved  us  before  we  leved  him; 
yea,  betocc  the  foundation  of  the  world.     And  we  now 

D 


26  DIALOGUE     I. 

love  him  becaufe  he  firft  loved  us.  Yea,  we  never  ftiould 
have  loved  him,  had  not  he  flrft  loved  us,  and  redeemed 
us  by  the  blood  of  his  Son,  and  quickened  us  when  dead 
in  lin  by  his  holy  Spirit,  and  opened  our  eyes  to  behold 
his  glory  and  beauty.  Wherefore,  feeing  God  is  {o  in- 
finite in  his  love  and  goodneis  towards  us,  let  us  imitate 
him,  and  love  one  another." 

Pray,  my  dear  Theron,  take  your  bible  once  more,  and 
read  from  the  7th  to  the  21ft  verfe,  in  that  ivth  chap,  of 
the  ill  Epifde  of  John.  Read  the  whole  paragraph  criti- 
cally, and  you  may  eafily  fee,  that  this  is  the  fum  of  the 
Apoitle's  reafonings.  "  Beloved  let  us  love  one  another. — 
This  is  the  duty  1  urge  you  to:  and  this  is  the  argument 
I  ufe.  God  is  Love.  And  if  we  are  born  of  God,  if  we 
are  made  partakers  of  his  nature,  we  (hail  love  our  Bro- 
ther. If  we  do  not  love  our  Brother,  our  pretences  to  re- 
generation are  a  lie.  If  we  do  love  our  Brother,  we  are 
born  of  God;  for  God  is  Love,  (fee  ver.  7,  8,  n,  12,  13, 
16,  20,  21.)  That  God  is  Love,  is  plain  from  the  work  of 
our  Redemption  by  Chrift.  That  the  benevolence,  love, 
and  goodneis  of  the  divine  nature  is  felf- moving,  is  plain, 
becaufe  there  was  no  goodnefs  in  us  to  move  him  to  give 
his  Son  to  die  for  us. — For  we  did  not  love  God. — We  were 
enemies. — God  firft  loved  us.  Yea,  if  God  had  not  pitied 
us  in  our  loft  ilate,  and  redeemed  us,  and  brought  us  to 
know  him,  we  mould  never  have  loved  him.  We  love  him 
now,  but  we  never  mould  have  done  fo,  had  not  he  firft 
loved,  redeemed,  and  converted  us.  Wherefore,  full  of 
gratitude,  we  love  him  becaufe  he  firfl  loved  us.  And  as 
the  goodnefs  of  the  divine  Nature  is  thus  felf-moving,  and 
as  God's  heart  is  fo  full  of  benevolence  and  love,  and  as  we 
partake  of  the  very  fame  nature  by  our  new  birth;  fo  we 
fnould  exercife  it  conilantiy  in  loving  our  brethren.  The 
goodnefs  of  the  divine  Nature,  as  manifeft  in  cur  Redemp- 
tion, which  is  continually  before  our  eyes,  and  its  beauty 
which  constantly  affedls  our  hearts,  fhould  change  us  into 
the  fame  image,  and  make  us  full  of  love  to  our  bre- 
thren." (Ver.  7,  21.) 

Ther.  If,  by  the  beauty  of  the  divine  Nature,  yen  only 
mean,  that  God  appears  lovely,  merely  becaufe  he  lovej 
us,  I  can  underlland  you  ;  and  can  love  God  on  this  ac- 
count.    But  when  you  fpeak  of  loving  Gcd  for  himfelf,  I 


Dialogue    i.  27 

know  not  wh.it  you  mean,  nor  how  it  is  pofiible  for  any 
to  love  God  on  this  foot. 

Paul.  There  is  an  effential  difference  between  being 
charmed  with  the  beauty  of  the  divine  Goodnefs,  and  be- 
ing ravimed  merely  to  think  that  God  loves  me.  The  one 
will  infallibly  change  us  into  the  divine  Image,  agreeable 
to  Mat.  v.  44,  45,  48  ;  the  other  will  never  raife  us  higher 
than  to  the  Publican's  icandard,   ver.  46,  47. 

Befides,  my  dear  Theron,  tell  me;  do  you  verily  be- 
lieve, that  it  is  more  to  God's  honor  to  be  your  particular 
friend,  than  it  is  to  be  by  NA.TtJR.JB  god  ?  D;es  his  friend- 
fhip  to  you  make  him  mine  brighter,  than  all  the  infinite 
glories  of  his  eternal  godhead?  And  is  he  more 
worthy  to  be  loved  and  worshiped  becaufe  he  loves  you, 
than  for  his  own  real  divinity?  Or,  as  the  Papifts  can- 
nonize  faints  for  their  extraordinary  attachment  to  the 
Roman  Church,  and  then  pay  them  religious  worlhip  ;  fa 
do  you  deify  God,  for  being  your  particular  friend,  and 
give  him  divine  worfhip  merely  on  this  account;  but  for 
which  you  would  be  full  of  **  hatred  and  heart-tilings 
againft  him  ?"  We  ufe  to  think  divine  love  and  worfhip 
ought  by  no  means  to  be  paid  to  a  mere  creature,  how  kind 
foever  to  us.  But  if  you  leave  divinity,  if  you  leave 
the  glory  of  the  divine  majesty  as  he  is  ift  hlmfdlf, 
out  of  the  account;  and  love  and  worfhip  him  merely  for 
his  love  to  you,  and  make  him  your  god,  merely  for  that; 
and  fo  pay  him  divine  worlhip  not  becaufe  he  is  by  na- 
ture god,  but  becaufe  he  is  your  particular  friend  ;  how 
will  you  fres  yourfelf  from  the  guilt  of  idolatry? — To  be 
lure,  you  are  fo  far  from  paying  a  proper  regard  to  real 
Divinity,  that  you  mew  yourfelf  quite  blind  to  his  beauty 
and  glory,  and  (lupid  to  that  which  charms  all  the  heavenly 
world.  And  in  their  eyes,  you  mull  appear  in  a  very  fel- 
fifh,  impious,  contemptible  light,  in  your  higheft  raptures. 

Had  Nicaulis,  the  Queen  of  Sheba,  on  her  return  from 
King  Solomon's  court,  in  all  her  converfation,  dwelt  only 
on  the  roval  bouiry  which  he  gave  her,  (1  Kin.  x.  13.)  and 
exprelTed  her  love  to  him  on  this  account  alone,  wondering 
how  any  man  of  fenfe  could  talk  of  the  fine  and  charm- 
ing accompliihments  of  the  King,  and  what  they  meant 
by  loving  him  primarily  and  chiefly  on  the  foot  of  his  own 
perfonal  merit ;  would  not  thofe  gentlemen  who  had  been 
D  z 


28  DIALOGUE      I. 

her  attendants  in  her  tour  to  jeiuGlem,  have  been  tempted 
to  lock  upon  her  as  a  perlon  of"  no  taiie,  that  the  fine 
and  charm.ag  accompiifnmenis  of  even  Soicmon,  in  all  his 
glory,  could  not  touch  her  heart.  And  1  dare  fay,  her 
name  would  not  have  been  mentioned  in  the  Jewifh  hiftory, 
uniefs  with  infamy.  But  what  was  Solomon's  glory,  com- 
pared with  the  gtory  of  the  King  of  the  whole  univerie  ! 

What  would  the  Queen  of  ifrael  have  thought,  had  the 
daughters  of  Jerufaiem  fa  id  unto  her,  "  What  is  thy  be- 
loved more  than  another  beloved,  O  thou  faireit,  among 
women?"  Would  fhe  not  have  foon  replied,  with  the  fer- 
vor of  an  ardent  lever  ?  My  telexed  is  white  and  ruddy,  the 
chief  ft  among  ten  thoufand  s  )ea,  t.e  is  altogether lc-zelj .  Cant. 
v.  9,  10,  16.  And  have  not  the  regenerate  infinitely  mere 
region  to  adopt  this  language?  For  as  natural  men  have  by 
nature  a  tafte  to  the  beauties  of  the  natural  world  ;  fo  fpi- 
litual  men  have  by  grace  a  talte  to  the  beauties  of  the 
moral  world.  As  King  Solomon  appeared  exceeding 
glorious  to  the  Queen  of  Sheba  ;  fo  the  Lord  Jehovah 
who  fi'cs  on  a  Throne  high  and  lifted  up,  as  the  thrice  holy 
Monarch  of  the  Ufuver/e,  appears  exceeding  glorious,  r.ot 
only  to  Angels  in  Heaven,  but  to  Saints  on  Earth,  (Ka.  vi. 
3. — 2  Cor.  iii.  18  )  And  they  are  all  ready  in  the  language 
of  the  Queen  of  Sheba,  to  fay,  Happy  are  thy  men,  happy 
are  thefe  thy  fervants,  which  ft  and  continually  before  thee* 
^1  Kin.  x.  8.)  The  infinite  amiablenefs  of  God,  as  he  is  in 
himfelf,  is  the  chief  fcurce  of  the  refined  joys  of  the  hea- 
venly world.  To  behold  fuch  a  God,  to  love  and  be 
beloved  by  him,  is  the  Heaven  of  Heaven  itfelf.  And  the 
more  exaked  his  glory  and  beauty,  the  fweeter  their  love 
and  joy.  His  being  what  he  is  in  him/elf  fo  infinitely  de- 
niable, renders  it  £0  infinitely  happifying  to  them,  to  en- 
joy him  for  ever  as  their  own,  Pfal.  lxxiii.  25. 

Ther.  Perhaps  there  may  be  more  in  what  you  plead  for 
than  I  have  been  wont  to  think.  And  as  I  defign  fully  to 
confider  thefe  things,  thnt  I  nuy  be  under  the  belt  advan- 
tages to  make  up  a  right  judgment,  pray  point  out  feme 
cf  the  chief  differences  between  thefe  two  kinds  of  love 
to  God. 

Paul  (ift.)  If  I  love  Gcd  for  himfelf,  God,  even  God 
himfclf  istlie  object  beloved  :  And  the  aft  by  me  perform- 
ed, is  properly  an  act  cf  love  to  God.  If  I  love  God  merely 
becaufe  he  laves  me,  I  am  the  object  really  beloved :  And  the 


DIALOGUE     I.  29 

a&  is  properly  an  act  of  felf-love.   (2d.)  The  one  fuppofes 
the  glory  and  amiablenefs  of  the  divine  Nature  is  really  feen: 
The  other  may  be  where  the  heart  is  wholly   blind  to  this 
kind  of  beauty,  as  it  does  not  arife  from  a  fenfe  of  God's 
amiablenefs,  but  altogether  from  felfiih  confiderations. — 
(3d.)  If  God  is  loved  for  himfelf,  the  whole  of  God's  law 
and  government  will  alfo  be  loved,  as  in  themfelves  beau- 
tifuly  holy,  juj}  and  good,  a  tranfcript  and  image  of  God's 
nature.     It  God   is  loved  merely   becaufe  he  loves  me,  I 
fhall  be  reconciled  to  God's  Law  and  Government  only  as 
confidering  myfelf  fafe  from  the  itroke  of  divine  jufuce. 
And    I  mail  be  reconciled  to  God's  decrees  only  as  confi- 
dering them  in  my  favour.  Not  really  caring  what  becomes 
of  the  reft  of  my  fellow  men,  1  (hall  pretend  to  like  God's, 
plan  of  government   as  being  fafe  myfelf,  but  for  which, 
I  fiiould,  as  your  Author  expreffes  it,   be  full  of  "  hatred 
and   heart-rifings  in  fpi:e  of  my  heart."  (1)    If  God   is 
loved  for  himfelf,  every  thing  which  bears  his  image,  will, 
for  the  fame  reafon,  be  loved,  as  being  in  itfelf  lovely,  as 
refembling  the  ftandard  of  true  beauty  :  But  ctherwife,  all 
my  love  towards  all  other  things  of  a  religious  nature,  will 
be  merely  felflfh. — For  inftance,  I  mall  love  the  children 
of  God  merely  on  feliifh  accounts  ;  as,  becaufe  they  love 
me,  belong  to  my  party,   &c.     So  the  hypocritical  Gala-V 
tians  once  loved  St.  Paul,  as  they  thought  he  had  been  the 
means  of  their   converfion  ;  but   when  he  was  afterwards 
obliged  to  tell  them  fome  truths  which  they  difreliined, 
their  love  grew  cold;    yea,  they  rather  inclined  to  join 
with  the  falfe  teachers,  his  avowed  enemies  who  were  con- 
stantly endeavouring  to  undermine  that  fcherr.e  of  Religion 
which  was  dearer  to  him  than  his  life.     This  proved  they 
never  really  loved  Paul  himfelf;    who  Hill  continued    the 
fame  he  was  before.   So  the  Ifraelites  feemcd  to  love  God, 
much,  at  the  fide  of  the  Red-Sea,  while  they  thought  he 
loved  them;  but  the  waters  of  Marah  foon  brought  them 
to  different  feelings. — (4th  )   If  God  is  loved  for  himfelf, 
it  will  be  natural  to  imitate  him,  and  delight  to  pleafe  him. 
For  we  always  love  to  imitate  and  pleafe  thofe  who  are 
really  dear  to  us,  and  their  commands  are  not  grie-j'ious.    (i 
J  oh.  v.  3.)    But  you  know  the  character  of  the  men,  vibo 

(1)  M.p.  24,  25;  140. 
D  3 


28  DIALOGUE     1. 

Jiang  God''t,  praife,  but  fcou  forgat  bis  nvorks.  (Pfal.  cvi.  12, 
13.)  And  fcrty  years  loug  was  he  grieved  with  this  gene- 
ration. (Pled.  xcv.  10.)  Tney  were  much  engaged  'o 
have  themfelves  pleaftd  ;  but  cared  not  what  became  of 
Goa's  honour,  when  they  were  eroded.  (5th)  If  God  i$ 
loved  for  himfelf,   then  the  enjoyment  of  God  will  be  our 

higheft  hippineis.      tVhcm  have  I  in  Heaven  but  thee  ? 

And  there  is  none  upon  earth  that  I  dejire  bejides  thee.  (Pfal. 
Ixxiii.  25.)  Wnereas,  if  we  love  God  only  in  a  firm  per- 
ftafion  of  his  love  to  us,  as  himfelf  cannot  be  our  portion, 
fo  we  (hall  naturally  feek  red  elfewhere.  For  nothing  can 
be  a  portion  to  cur  fouls,  which  is  not  Loved  for  itleif. — > 
The  man  that  marries  merely  for  money,  cannot  cxpec~i  to 
find  that  delight  and  fatisfactiop  in  his  companion,  which 
he  might  in  a  perfon  agreeable  to  his  taile.  And  no  ven- 
der he  abfents  himfelr  from  her  company,  and  contrives 
excufes  to  juilify  himfelf.  Wherefore,  (6.h)  If  God  is 
loved  for  himfelf,  as  there  is  thereby  a  foundation  laid  For 
a  conformity  to  him  in  the  temper  of  our  minds,  and  a  life 
of  communion  with  him  ;  fo  hereby  it  may  be  discovered, 
that  we,  thus  bearing  his  image  arc  really  his  children. — 
And  fo  an  aflurance  of  our  good  eicate  may  be  obtained 
from  our  fan£ii  fixation;  which  on  the  other  fcheme  never 
can,  if  we  will  be  honeft  to  our  own  fouls.  As  well  may 
the  rufh  grow  without  mire,  and  the  flag  without  water; 
-yea,  as.  well  may  you  build  a  cathedral  on  the  fiVik  of  a 
tulip,  fays  your  Afpafio,  (1)  as  one  in  your  fcheme  maimaim 
affarance  from  a  confeicufnefs  of  his  own  fanenfication. 

Here,  my  dear  Afpafio,  the  converfation  flopped. — I  fat 
filent,  all  my  thoughts  turned  inward. — '■  O  my  foul,"  laid 
I  to  myfelf,  "  this  is  my  very  cafe.  My  fancufication  lias 
for  a  long  time,  been  no  more  to  be  feen  than  the  ilars  at 
noon.  1  have  found  by  lad  experience,  no  ailurance  could 
ppmbly  be  obtained  this  way.  To  feek  aim  ranee  by  marks 
and  hc;ns  of  Grace,  only  cherilhes  my  doubts,  and  increaf- 
cs  my  perplexity.     And    what   if  this  is   indeed  the  very 

reafon,  that  really  I  never  had  any  true  Grace  ?:' 1  was 

ihocked — my  heart  recoiled — "O  dreadful! — an  heir  of 
Hell!   r.fter  ail  my  high  raifed  hopesi;' 

Thus  I  fat  fiient  fevers!  minutes,  quite  loft  in  felf  reflec- 
tion, till  Paulina;  began  again  to  fpcak. — "  I  mufi  diimifs 

(1)  D.  p.  360^  362. 


DIALOGUE     II.  3I 

thefe  fubjects  at  prefent,"  faid  I,  "and  retire.  Your 
thoughts  on  the  remaining  points,  I  hope  to  hear  at  a  more 
Convenient  feafon."  Paulinus  replied,  •*  When  you  pleafe* 
Sir,  I  am  at  your  fervice."  '«  To-m<rrow  evening  I  will 
wait  upon  you,"  faid  I. — After  he  hid  exprciTed  many 
kind  withes  for  my  good,  and  I  had  afked  his  prayers.  I 
retired  to  my  clofet.  And,  O  my  AfpTio,  you  may  eafily 
guefs  how  I  fpent  the  night.  For  the  wicked  are  like  the 
trcuhled  Jea,  when  it  cannot  reji ,  ivbofe  waters  cajl  up  mire 
and  dirt." 


DIALOGUE     II. 


Tucfday  Evening,  December   12,    1758. 

I  RETURNED  at  the  appointed  time.  And  after  fome 
agreeable  converfation  on  general  fu  ejects,  I  intro- 
duced the  second  question. — But  Paulinus  infilled  I 
fhouldtell  my  opinion  aril  — which  1  did,  in  the  very  words 
of  the  belt  writers  I  had  feen. — Thus  we  begun — 

Paul.  Pray,  tell  me  exactly,  wh&t  juj&fywg  Faith  is,  in 
ycur  opinion  ? 

Ther.  '«  it  is  a  real  perfuafion  in  my  heart,  that  Jefus 
Chrift  is  mine,  and  that  I  dial  hive  life  and  falvation  by 
him  ;  that  whatfoever  Chriil  did  for  the  redemption  of 
mankind,  he  did  it  for  me.  Faith  is  an  hearty  afTurance, 
that  our  fins  are  freely  forgiven  us  in  Chriit. — juflifying 
Faith  hath  for  the  fpecial  object  of  it,  fergivenefs  of  fins. 
— A  man  doth  not  believe  that  his  fins  are  forgiven  him 
already,  before  the  adt  of  believing  ;  but  that  he  fliall  have 
forgivenefs  of  fins.  In  the  veyy  act  of  juftiheation.  he  be- 
lieves his  fins  are  forgiven  him  ;  and  fo  receives  forgive- 
nefs. (1) — Faith  is  a  real  perfuafion  that  the  blefied  jefus 

(1)  Marrow  cf  Mod,  Div.  with  Notes,  p.    1 58,  273. 

N.  B.  IVendelinus  is  the  author  of  the  lafi  mentioned  Defi- 
nition of  Faith  s  who  is  cue  of  the  authorities  Mr.  Her<ve)  re- 
fers to.  (D.  p.  315.)  Attd  as  this  Definition  feems  to  kwve 
been  made  with  care,  and  to  be  very  exact  s  fo  it  is  worthy 


32  DIALOGUE       II, 

hath  fhed  his  blood  for  me,  fulfilled  all  righteoufnefs  in  my 
itecd  ;  that  through  his  great  atonement  and  glorious  obe- 
dience, he  has  purchafed  even  for  my  fmful  foul,  reconcilia- 
tion with  God,  funcYifying  grace,  and  all  fpiritual  bleff- 
ings."  And  the  language  of  Faith  is  this ;  "  Pardon  is 
mine,  grace  is  mine,  Chi  ill  and  all  his  fpiritual  bleflings 
are  mine. — God  has  freely  loved  me;  Chriit  has  gracioufly 
died  for  me  ;  and  the  Holy  Ghoft  will  alTuredly  fanclify 
me  in  the  belief,  the  appropriating  belief,  of  thefe  precious 
truths."  This  appropriating  and  taking  home  to  myfelf 
the  bleflings  cf  the  Gofpel  is  of  the  eiTence  of  Faith,  (i) 
"  It  is  not  a  perfuafion,  that  we  have  already  received  Chriil 
and  his  falvation,  or  that  we  have  been  already  brought 
into  a  ftare  of  Gr^ce:  But  only  that  God  is  pleaied  graci- 
oufly to  give  Chriil  and  his  falvation  unto  us,  to  bring  us 
into  a  Hate  of  Grace.  (2)  To  fum  up  all  in  a  word  :  Faith 
is  a  perfuafion,  that  I  am  one  for  whom  Chriit.  died  with  a 
dehgn  to  five  j  that  God  is  reconciled  to  me.  loves  me,  and 
will  fave  me.  And  all  this  is  believed  by  the  direct  aft  of 
Faith,  antecedent  to  any  rtfiedtion.  (3) 

Paul.  O  my  Theron,  be  you  not  miilaken  r  Is  not  Faith 
ufually  called  cc?ning  to  Chrift,  receiving  Chriji,  trifling  in 
Chriji,  believing  in  Chriji,  fyiug  to  Chriji  ?  fcc. 

Ther.  It  is.  But  this  is  an  after  act,  and  is  built  upon  the 
former.  FirJi,  I  believe,  that  pardon,  grace,  Chrift  and  all  his 
fpiritual  bleflings  are  mine  :  And  then  1  truft  I  mall  alTuredly 
be  faved  by  Chriit. — Fitjl,-1  believe  that  Chrift  died  for  me 
in  particular,  and  that  God  is  my  Gcd  ;  and  this  encoura- 
ges me  to  come  to  Chrift  and  truft  in  him.  If  1  did  net  know 
that  Chrift  loves  me,  I  ihould  not  dare  to  truft  in  him.  (4) 
Wherefore,  in  the  firft  direct  acl  of- Faith,  I  believe  trut 
God  "  is  reconciled  to  me,"  (5)  that  Chrift  has  "  refcued 
me  from  Hell,"  and  "  eftablifhed  my  title  to  all  the  bleifings 
included  in  the  prOmifes."  (6)    Juft  as  my  tenant  believed 

cf  particular  attention.—-— My  Jins  ate  net  forgiven,  but  I  be- 
lieve they  are  forgiven,  and  fa  receive  J'crgivenej's  >•  i.  c.  / 
knew  it  was  not  true,  but  I  believed  it  to  be  true,  and  Jo  it 
became  true.  Which  exaclly  anfwers  to  tie  account  Mr.  Mar- 
foal  gives  cf  Faith.      Of  which  more  pre fently. 

(OD./.296,  362,  345,  315.  (z)M./.  176.  (3)  D. 
/•  358,  359-  (4)  £•  ?•  312,  313.  (5)  D.  /.  169. 
(6)  D.p.  181. 


DIALOGl/E     II.  3.3 

me,  when  once  I  fent  him  word,  f«  that  I  had  cancelled  his 
bond  and  forgiven  his  debt,  (i)  Jufl  as  my  fervant  believed 
me,  when  1  freely  gave  htm.  a  little  farm.  (2)  And  jail  as 
you  believed  the  eftate  your  own,  which  was  bequeathed  to 
you  in  your  late  father's  lali  will.  You  firil  believed  your 
title  good,  and  then  cook  poffeiiion  of  it  as  your  own.  (3) 
I  am  fenfible,  this  is  not  what  is  called  the  orthodox  opi- 
nion ;  it  is  more  u  refined  and  exalted,"  (4)  and  more  exactly 
agreeable  to  the  truth.  (5) 

Paul.  But  my  dear  Thercn,  how  do  ycu  know  that  (Thrift, 
pardon,  gr^ce  and  glory  are  your's  ?  Wh;it  evidence  have 
you  for  your  belief?  A  belief,  on  which  you  venture  your 
precious  foul  for  a  whole  eternity. 

2  her.  The  holy  fenpture  clears  up  my  title,  (6)  and  en- 
ables me  to  appropriate  to  myfelf  in  particular,  what  is 
given,  granted  and  made  over  in  the  written  word  to  fin- 
ners  in  general.  (7)  To  explain  m>felf,  it  is  written  in  Ifo. 
ix.  6.  To  us  a  Son  ts  given.  (8)  iia.  liii.  6.  Toe  Lord  bath 
laid  on  him  the  iniquities  of  us  all.  (9)  1  Cor.  xv.  I.  Cbrift 
died  for  our  fens.  (10)  John  vi.  32.  My  father  givetb  you  the 
true  bread  from  Heaven.  (11)  1  John  v  9  This  ts  the  Record, 
that  God  bath  given  to  us  eternal  life.  (12)  Acts  xiii  28 .  Unte 
you  is  preached  theforgivenefs  of  fens  \  1 3)  Ha.  xliii.  25.  7,  even 
I,  am  bey  that  blottetb  out  tbj  tranjgrejpons.  (14)  And  by 
Faith  I  appropriate  all  this  to  myfelf.  i  believe  that  Chriil 
is  mine,  given  to  me  in  particular:  My  iins  in  particular 
were  laid  on  him:  He  died  for  my  fins  in  particular:  He 
is  my  bread  :  Eternal  life  is  mine  :  My  fins  are  forgiven: 
My  tranfgreflbns  are  blotted  out.  And  to  according  to 
Scripture,  I  believe  the  love  that  God  bath  to  me.  1  Jon.  iv. 
16.  I  believe  I  /ball  be  faved.  Act,  xv  II.  /  believe 
Cbrift  loved  me,  and  gave  iimjelf  for  me.  Gal.  ii.  20.  (15) 
With  Thomas  1  fay,  My  Lord,  my  God  I  Joh.  xx.  28.  "I 
am  perfuaded  in  my  heart,  that  Jefus  is  my  Lord,  who 
bought  me  with  his  blood  :  That  Jefus  is  my  God,  who 
will  exert  all  his  adorable  perfections  for  my  good.  (16) 
This  is  Faith,  according  to  the  common  acceptation  of  the 

(OD./.298.  (7)D./.  273.  (3)D./.  255.  (4)D. 
p.  295.  (5)  D./.312,  313,  334,  335.  (6)  D.p.  295. 
(7)D. />.  305,  314.  (8)  D.p.  308.  (9)  D.p.  304.  (10) 
D.p.  318.  (n)D.p.  307.  (12)  D./.  319.  (13)  D/. 
303.     (14)  D./.  329.     (15)  D.p.  326,     (16)  D./>.  330. 


34  DIALOGUE      I!, 

word  believe,  (i)  And  this  Faith  our  Saviour  himfeif, 
allows  to  be  genuine.  (2)  Ana  if  I  ihouid  nut  thui  be- 
lieve, I  fhould  make  God  a  liar.   (3) 

Paid.  How  make  God  a  liar,  my  dear  Theron  ?  Kith 
God  faid  that  Chrilt  died  with  ^n  abfolute  defign  to  lave 
all  mankind  ?  And  hath  God  exprehiy  declared,  that  he 
wili  lave  them  all  ?  That  you  think  yourielf"  obliged  in 
confcitnce,  while  out  of  Chrilt,  to  believe  he  died  with 
an  abfolute  defign  to  fave  you,  and  thai  God  will  certain- 
ly lave  you  ;  and  that  it  would  be  no  better  than  making 
God  a  liar,    not  to  believe  fo. 

Tker.  No,  no  ;  God  hath  never  faid  any  fuch  thing, 
exprelily  or  implicitly.  Yea,  God  has  plainly  enough  de- 
clared, that  Chrilt  died  with  an  abfolute  defign  to  fave 
only  the  Ele&  ;  and  that  in  fad,  no  other  ever  will  be 
faved.     This  we  are  all  agreed  in.  (4) 

Paul,  did  you  know  then  that  you  was  one  of  the  Elect, 
before  you  believed  ?  That  you  thought  )  ourfelf  bound 
in  cc  nfcience  to  believe  that  you  mould  be  faved  ;  left 
otherwife,  you  ihculd  be  guilcy  of  fo  horrible  a  fin,  as  to 
make  God  a  liar. 

Tber.  No,  by  no  means.  For  no  man  can  know  his 
election  till  after  Faith  and  Juftification. 

Paul.  How  then  could  you  make  God  a  h'ar?  Is  it  zny 
where  declared  in  his  writ; en  word,  that  your  fins  in  par- 
ticular are  forgiven,  and  that  ycu  mail  be  Lved. 

Tber.  No;  fo  Lr  from  it,  that  before  I  believed  my  fins 
were  forgiven,  they  were  in  fact  not  forgiven  :  Bat  i  was 
under  condemnation  and  wrath. 

Paul.  But  furely  here  is  fome  great  myftery.  You  fay, 
you  believe  that  Chrilt  died  with  a  defign  to  fave  only  the 
Eiect,  and  that  you  did  not  know  that  you  was  Elected  ; 
and  yet  you  believed  that  Chriii  died  wuha  defign  to  {ax& 
you.  You  fay,  your  fins  v/ere  not  forgiven  before  you  be- 
lieved ;  and  yet  you  believed  they  were  forgiven.  You 
feem,  my  friend,  to  be  fo  fur  from  any  danger  of  making 
God  a  liar  by  not  believing  ;  that  rather  you  make  him  a 
liar  by  believing  your  fins  are  forgiven,  when   God   fays 

(1)  D.p.  297.        (2)  D.p.  330.        (3)  D.p.  354- 

(4)    Bojlon  on  the  Tjco  Covenants,  p.  27,    34.       N.  B.  He 

fays,   I/a.  liii.  6.  (a  text  Theron  juji  now  applied  t$  himfeif  J 

reflects  g?:U  tie  el  eel,  p.  30. 


DIALOGUE      II,  35 

they  are  not.  At  leaft,  to  make  the  heft  of  it,  I  do  not  fee 
what  evidence  you  have  for  your  belief.  Nay,  how  can 
fuch  a  Faith  as  yours  poffibiy  be  the  refult  of  evidence, 
and  of  a  rational  conviction?  For  the  cafe  does  not  leein 
to  admit  of  any  evidence.  For  how  can  there  be  any  ev- 
idence to  prove  the  truth  of  that  which  as  yet  is  not  true? 
Pray,  unfold  this  riddle,  like  a  right  honell  man,  and  tell 
me  the  fee  ret  of  the  whole  affair. 

Ther.  This  matter  is  honeiliy  ftated,  and  that  with  great 
exa&nefs,  in  Mr.  Mu mail's  Gufpel  Myitery  ;  a  book,  my 
Afpafio  values  next  to  the  Bible,  (i)  Thefe  are  the  very 
words  of  that  celebrated  author.  "  Let  it  be  well  obferv- 
ed,  that  the  reafon  why  we  are  to  affure  ourfelves  in  our 
Faith,  that  God  freely  giveth  Chrilt  and  his  falvation  to 
us  in  particular,  is  not  becaufe  it  is  a  truth  before  we  be- 
lieve it,  but  becaufe  it  becomeih  a  certain  truth  when  we 
believe  ;  and  becauie  it  never  will  be  true,  except  we  do 
in  fome  meafure,  perfuade  and  afTure  ourfelves  that  it  is 
fo.  We  have  no  abfolute  promife  or  declaration  in  Scrip- 
ture, that  God  certainly  will,  or  doth  give  Chriir.  and  his 
falvation,  to  any  one  of  us  in  particular;  neither  do  we 
know  it  to  be  true'  already  by  Scripture,  or  ienfe,  or  rea- 
fon, before  we  afTure  ourfelves  abfoiutely  of  it  :  Yea,  we 
are  without  ChriiVs  falvation  at  prefent,  in  a  ftate  of  fin 
and  mifery,  under  the  curfe  and  wrath  of  God.  Only  we 
are  bound  by  the  command  of  God,  thus  to  afiure  our- 
felves :  And  the  Scripture  doth  fuinciently  warrant  us, 
that  we  fliall  not  deceive  ourfelves,  in  believing  a  lie  :  But 
according  to  oar  Faith,  Jo  Jhall  it  be  to  us"  Mat.  ix.  29. 
(N.  B. )  "This  is  a  itrange  kind  of  afiurance,  far  differ- 
ent from  other  ordinary  kinds;  and  therefore,  no  wonder 
if  it  be  found  weak  and  imperfect,  and  diihcult  to  be  ob- 
tained, and  aflaulted  with  many  doubtings.  We  are  con- 
tained to  believe  other  things  on  the  clear  evidence  we 
have  that  they  are  true,  and  would  remain  true,  whether 
we  believe  them  or  no  ;  fo  that  we  cannot  deny  our  affent, 
without  rebelling  againft  the  light  of  our  fenfes,  reafon, 
or  confeience.  But  here  our  affurance  is  not  impreffed  on 
our  thoughts  by  any  evidence  of  the  thing  ;  but  we  mud 
work  it  out  in  ourfelves  by  the  aiTiitance  of  the  Spirit  of 
God."  (2)  Labouring  for  it,  as  my  dear  Afpafio  explains 

(1)  D./>.  336.  (2)  M./.  173,  174. 


36  BIALOCUEII. 

the   words,    "  incefianiiy   and  afliduoufly,    'till  our  Lord 

come.'1  (])  H  hat  things  jeever  yz  c.ejire  when  ye  pray ,  be- 
lieve thai  ye  receive  them,  ana  ye  juall  have  ttJem.  Mar. 
ix.  24    (2) 

(1)  M.  Preface,  p.  7. 

(2)  Reaaet  Jtop  and  tijink  a  minute. — What  is  if,  that  we 
an  ii.us  to  rjjurc  ourjelves  >J ,  voiiloui  ay  evidence from  Scrip- 
ture, irjiijt,  or  reajonr  That  God  io  loved  the  vvoild,  as 
togi\t  hi:  only  begotten  ben,  that  w  hofoever  believeih 
in  him,  fhoulg  net  penlh,  but  have  everiUling  life  ?    ho  : 

for  this  is  true  before  *we  believe  it,  .and  wiet/.er  we  believe 
it  cr  not.  And  it  is  a  truth  plainly  taught  in  Scripture. — 
What  then?  "  That  God  fret  iy  givxth  Chriji  and  his  jalva- 
tion  to  me  in  particular f  accctairg  to  Mr.  Mar/bai.  2 /.at 
*' portion  is  mine,  grace  is  mine,  (Shrift  and  alt  ,.is  fpiri,iial 
hlrffings  are  mine"  as  Mr.  Jrlervey  exprefjes  it. — Ana  now  it 
iitrue  enough,  this  is  "  not  declared  in  Scripture  ;  is  not  true 
before  we  believe  it  j  a;. a  we  mmji  believe  without  any  evi- 
dence Jrom  Scripture,  fhje  or  reajon."  Thus  the  point  is  fated 
in  a  book  Mr.  Hervej  approves  of  next  to  the  Bible. 

Objection.  •*  ho,''  Jays  hir.  Geilatly,  a  great  admirer  of 
Air.  Htrvey,  "  no juch  thing.  We  do  not  believe  we  have  a 
favirg  m.eieii  in  Chrijt.  H  e  only  believe  we  have  a  common 
intereft.  A  living  iniereit  is  not  made  over  to  us  in  the  Gof- 
pel  Grant  :  But  a  common  intereit  is  ours  by  a  free  deed  of 
gift.  Wherefore  I  believe  1  have  a  common  niiereit,  /  claim 
it,  1  dcniuna  it,  1  take  pof/ejjion  of  it  as  my  own.  And  this 
is  Fai/h.    (bee  Mr.  Gei.  Oifervations,  ISc.p.  76,  88  J 

Aniwer,  You  claim,  ycu  take  pofjiffion. — Of  what?  my 
friend!  Of  a  cc-mmon  intermit — This  is  your's,  you  fey. — 
This  you  claim,  this  you  p'JJ-Js — Aid  this  is  all. — ^  com- 
mon  l! tereit,  and  ro  more. — 2 011  ciaim  no  more,  and  jou  can 
have  no  more  on  this  foot.  For  you  acknowledge,  ycu?  deed  of 
gift  conveys  no  more  — Bui  MtJjrs.  Harve)  and  Morjhal  claim 
?nore.  7):ey  take  pojjefjton  oj  a  Caving  intereft  as  ihtir  own. 
-  And  therefore  honejttj  cor.fcjs,  they  have  no  evidence  J)  cm  Scrip- 
ture, fenje  or  reajan.  And  if  Mr.  G.  Jhould  venture  to  put  in 
as  high  a  claim,  1  l.rpe  he  v. ill  make  as  honejl  a  Ccncefun. 

Object  ion.      "  fes"      But  **  J  believe  that  Chrif  is  mine, 
and  that  1  Jhall  have  Lif  and  Salvation  by  him."   P.   103. 

A;  fwer.      "  Salvation  *'" — But  this  is  a  laving  intereft, 
«i  made  over  in  your  deed  of  gft,   as  you  own.      The  bible  no 


DIALOGUE    II.  37 

Paul.  I  have  on  the  table  a  paper  containing  twelve  fnort 
queries,  relative  to  the  point  in  hand,  ii'  it  is  not  dif- 
agr  eable,  I  will  read  it  10  you. 

Ther.  if  you  pleafe,  Sir,  i  final  J  be  glad  to  hear  it. 

Paul.  It  was  vvro.e  this  very  day,  on  reading  that  re- 
markable palfige  in  Air.  Marin. .1,  you  have  jait  recked, 
ana  on  a  general  view  of  the  controverfy,  as  it.  wed  by  him, 
and  by  your  friend  Aipaiio,  «tnd  as  e^jpeclmg  to  lee  you 
th;s  evening. 

TWELVE   QUERIES. 

Quer.  I.  Did  God  ever  require  any  one  of  the  Ions  of 
Ad. an  to  belicvc'any  proposition  to  be  true,  umefs  it  was 
in  fact  true,  before  toe  believed  it?  We  are  requiied  to 
brieve,  there  is  a  God — that  Chriil  is  the  Son  of  Gcd — 
that  hi  died  for  finneio — that  he  fent  his  Apoitiee  to  preach 
the  Golpei  to  every  creature — that  he  that  believeih  lh-ill 
be  Uved — .hat  he  that  believeth  no:,  (liail  be  damned — that 
without  nolinefs  n..  man  (hall  lee  the  Lord  :  In  a  word,  we 
are  required  to  believe  all  tne  truths  taught  in  the  bible. — 
But  then,  they  are  all  true,  before  we  believe  them,  and 
whether  we  believe  them,  or  not. 

£hter.  2.  Are  not  ail  thefe  truths  contained  in  the  Scrip- 
tures of  the  Old  and  New  Teitarnent,  which  it  is  neceifary 
for  us  to  know  and  believe  in  order  to  our  falvation  r  Is 
not  this  a  point  which  has  ever  been  Itrenuoufly  maintained 

where  declares,  that  you. in  particular  "  Jball  ha<ve  life  and 
fal-vationy  It cu  be.ie-ve  novo  "  without  am  evidence  fr.m 
Scripture  fenje  or  reajin"  jujl  is  Mr.  Marjhal  jays.  So  Ij'ce, 
your  Faito  is  the  fame  as  bis  ;  but  he  is  frank  and  open-heart- 
ed,  and  tells  the  honejl  truth  to  the  world. 

Object.  But  if  a  common  intereib  in  Chrift,  and  falva- 
tion are  mine,  by  the  free  and  abjolute  grant  of  the  Gfpel  j 
this  gives  me  a  warrant,  hy  Faith,  to  claim  and  take  p>ff- 
fion  of  C  riji  and  Jalvalion  as  my  own  for  ever :  i.  e.  to  be- 
lieve that  Cbrifi  is  mine,  arid  that  I  fall  have  life  and  fal- 
'vation  by  hint.  (p.  88,   90.^ 

Anf.  That  is,  if  a  common  interefr  is  mine,  this  gives  me 
a  warrant  to  believe  a  faving  intereft  is  mine.  And  fo  accord- 
ing to  Mr.  Marjhal,  **  though  a  faving  intereft  is  net  mine, 
b  fire  1  believe  ;  yet  if  I  believe  it  is  mine  ,t  hen  it  will  be  mine." 
— But  of  this  more  prejently.  E 


jS  DIALOGUE     II, 

by  all  Preteftents  ?    Bat  are  they  nut  all  true,  before  we 
believe  them,  and  whether  v\e  believe  mem,  or  not: 

^Jf£r'  3»  Is  it  fafe  to  venture  our  fouls  tor  eternity, 
mtrely  en  the  truth  of  a  prbpofitien  no  wheie  contained  in 
the  bible)  &  Theron,  Chrift  died  for  thee  in  particular, 
and  thy  fitis  are  forgiven.*'  Is  this  proportion  contained  ill 
tae  bible?  h  it  taught  in  fcripture?  If  it  had  been,  would 
it  not  have  been  true,  before  it  \\«s  believed?  and  whe- 
ther it  was  ever  believed  or  nor — If  Theron  ventures  his 
foul  upon  the  truth  of  this  proportion,  and  hnds  himfelf 
at  Lit  deceived,  can  he  blame  the  bible?  Was  it  contained 
in  th«.t  book?  Did  he  leain  it  thence? — Nay,  he  own3  he 
did  not.  But  then  he  thinks  G.jd  has  required  him  to  work 
up  himfelf"  to  fuch  a  belief,  and  piomiled,  that  according  t$ 
his  Faii b,  Jo  jhall  it  he  unto  him.  And  yet  pwns,  he  has 
no  evidence  of  the  thing  from  Scripture,  feme  or  reafon. 

Quer.  4.  Did  God  ever  requite  any  one  of  the  fons  of 
Adam,  to  believe  any  thing  to  be  true,  without  fufficicnt 
previous  evidence  that  it  was  tree? — Look  through  the 
bible. — V/here'lhall  we  find  one  imb.nce? — Not  in  the  Old 
Teitamen: — nor  in  the  New  Teftament — no,  not  even  m 
one  of  thefe  particulars,  ihefe  w liters  ufujlly  refer  to,  to 
illuihate  and  confirm  this  "  ftrange  kind  of  aifuiance." 

Not  in  Abraham,  who  againft  Hope  believed  in  llofe,  that 
he  ihould  have  a  fan;  Sarah  being  not  only  bairen,  but 
pail  the  age  of  child-beating.  For  he  had  fufficient  evi- 
dence for  the  thing  he  believed:  Even  the  known,  the 
plain,   the  exprefs  promife  of  the  God  of  Truth.  (1) 

Not  in  the  Ifraelites,  who  left  Egpyt,  fet  out  for  Canaan, 
but  could  net  enterjn  becaufe  of  unbelief.  For  they  had  fuf- 
ficient evidence  to  believe,  that  Gud  was  able  and  willing 
to  do  ail  that  he  had  engaged.  (2)    And  that  if  they  wouid> 

(0   D-A  i9r>  3'5S- 

(2)  God's  promife ,  Excd.  Hi.  17,  to  bring  ike  Ijraclitcs  tit 
Canaan,  did  net  aijllutely  ol:igc  him  to  brit-g  e-zery  individu  d 
?r.an>  woman  and  child  there.  Sojve  :r.:gi.t  die  by  the  vjay  ; 
and  yet  Gcdnoi  be  a  liar.  Excd.  xxxii.  27,  2$.  ?  eamany  dia  die 
by  tie  -a  ay  ;  and  yet  it  is  impbffibie  ior  G.<J  to  lie.  JJeh  vi. 
iS.  Ttc.t  pbrofe  in  Numbers  xi-v.  34,  proves  that  God  did 
nrt  think  himfelf  bound  by  his  promife  to  bring  them  every  one 
there,  let  tle;n  be  ever  fo  perverfe.  Bui  if  God  was  not  pi  jo- 
Jut  ely  obliged  to  bring  every  one  there,  then  no  one  in  particular, 


DIALOGUE    II.  39 

truit  his  wifdom,  p)wcr,  goodnefs  and  fidelity,  be  at  his 
beck,  and  march  under  his  oaiir.er,  and  wholly  follow  him, 
(Num.  xxxii.  I  i.)  they  might  lately  enter,  and  eafily  con- 
quer the  country,  although  their  avails  were  built  up  to  llea- 
ven    and  the  fons  of  Anak  were  there. 

Not  in  David  —  who  believed  th  it  he  fhould  be  king  of 
Ifrael ;  for  he  had  fufRcjent  evidence  for  his  belief,  from 
the  exprefs  promife  of  Almighty  God.  (i) 

Net  in  the  pious  Jews  in  Babylon,  (ifa.  i.  ic.)  For  al- 
though they  could  not  t?.e  the  Ieaft  probab  lity,  from  out- 
ward appearances,  of  their  return  to  their  beloved  Zion  ; 
yet  they  li  id  a  good  warrant  to  trail  in  the  Lord,  and  ftay 
tnernielves  upon  their  God,  who  was  able  and  who  had  ex- 
preily  and  abfolutely  promifed, at  the  endoffeventy  years, 
to  bring  them  back.  (2) 

Norin  Peter  walking  on  the  water.  For  he  hzd  fufficient 
evidence,  fn.m  Ghrlil's  commanding  him  to  come  to  him, 
to  believe  that  Chrill  would  keep  him  from  finking.  (3) 

Nor  in  the  Diiciples — fo  of:en  upbraided  for  their  un- 
belief of  Chriit's  Refuireciicn.  For  they  had  fufficient  evi- 
dence that  he  Was  rifen.  (4)  Nor  in  thole  who  had  the 
Faith  of  miracles,  and  couia  fay  to  this  mountain,  Be  thou 
removed  and  c  aft  i  .to  the  fed  ;  for  they  hid  fufficient  evi- 
dence, to  believe  it  would  be  done,  retaking  frjm  Chrift's 
e-prefs  promife  in  the  cafe.  When  they  were  called  to 
work  miracle?  in  confirmation  of  the  Chriftian  Religion, 
they  had  not  the  leaf!  reafon  to  doubt  in  their  hearts,  but 
that  he  who  had  authorised  them,  would,  for  his  honour's 
fake,  and  for  his  word';,  fake,  perform  the  miracles,  #hich 

when  they  At  out  from  Egypt,  had  fufficient  warrant  (:  believe, 
and fay ,  "  Ijhallget  to  Canaan:  I  know  IJhall :  God  has  fro- 
mifed,  and! jhould  make  him  a  liar,  if  I  did  not  believe,  that  I, 
in  particular,  jbould  get  faft  there."  After  that  declaration  in. 
Num.  xiv.  31.  Caleb  andjojhua  had  a  good  warrant  fr  fuch 
a  belief  Andfo,  after  tve  btoxv  we  are  united  to  Chriji  by 
a  true  and  lively  Faith,  ive  may  be  certain,  that  we  jhali  &et 
fafi  to  Heaven  at  laf.  fob.  in.  J  6.  and  v.  24.  But  not  before  : 
as  there  is  no  ahfolute promife  ofjalvattop  to  all  mankind.  Gal.  lii. 
29  Job. Hi.  1  8 .  Rom.  ix.  1 5 ,  2 1 .  2  Cor.  i.  20.  Compare  Jojb.  i.6. 
with  Jojh.  vii.  5.  and  He b.  vi.  18.  Ste  alfo  Num.  xxxii.  15. 
(1)0.^.324,357,362.  (2)  D.p.  321.  (3)  D.p.  33I, 
(4)D./.  355,  3<:6.  E  2 


40  D  I  A  L  O  G  U  E     II . 

they  were  infpired  to  declare  inould  be  done.(i) — Nor  ia 
thofe  who  came  to  Chrift  to  be  healed.  For  they  h;.d  iuf- 
fcient  evidence,  to  believe  that  Chriit  was  able  to  do  it.  (z) 
Nor  indeed  is  there  one  initance  in  the  bible,  of  God?s 
requiring  a  marl  to  believe  anv  thing  whatsoever,  without 
fufficient  previous  evidence  of  its  truth. 

Kow  incredible,  therefore  !  how  infinitely  incredible  is 
it!  That  God  mould  fir  it.  put  the  Bible  into  our  hands  as 
ra:icp.2i  creatures,  and  charge  us  itriclly  to  adhere  to  it  on 
pain  of  Eternal  Damnation  ;  (Rev.  xxii.  tS.)  andthen  fuf- 
pend  the  eternal  falvation  of  all  mankind  on  their  believing 
a  thing  to  be  true,  no  where  contained  in  the  bible  ;  yea, 
of  the  truth  of  which  they  have  no  evidence,  from  "  Scrip- 
ture, fenfe  or  reafon  ;  yea,  which,  as  yet,  is  not  true,  but 
flatly  contradictory  to  divine  revelation  :  and  fentence  men 
to  eternal  damnation,  for  not  believing,  what  they  would 
be  glad  to  believe  with  all  their  hearts,  had  they  fufficient 
evidence  of  its  truth  !  For  there  is  no  man  but  would  be 
glad  to  know,  that  inflead  of  the  eternal  torments  of  Hell, 
he  mould  have  the  eternal  joys  of  Heaven. (3) 

Quer.  5.  Is  not  this  the  difference  between  faith  and 
preiiunption,  as  the  words  are  commonly  uaderflood  among 

(1)  M.p.  174.  (2)  M.  p.  173. 

(3)  Some,  who  are  in  this  fcheme,  pretend  to  be  great  ene- 
mies to  carnal  reafon.  But  they  mnji  renounce  all  reafon,  and 
the  bible  too,  or  one  would  think,  they  never  can  be  full  proof 
again]!  conviction. — But  they  fay,  we  muji  become  feels  for 
Chrijl .  But  do  they  really  think,  that  Gbriflianity  is,  in  fad,  a 
foolijh  religion  P  Chrift ianiiy,  which  is  the  v.ifdsm  of  God : 
and  which  exhibits  a  mcjl  exacl  piclure  of  all  the  divine  per- 
fcclions  ;  a  piclure  a  mcfi  infinitely  brighter  than  that  which 
was  given  in  the  creation  of  the  world.  The  work  of  our 
Redemption  is  the  inajler-piece  of  all  God's  works,  and  Chrif- 
fianity  the  brighteft  difplay  of  all  Gods  perfeSlions.  Its  wif- 
dem,  glory  and  beauty  are  fuch,  as  gain  the  attention  of  all 
the  exalted  genius's  of  the  Heavenly  world.- — I  Pet.  i.  12. 
What  an  infinite  reproach  to  God  and  his  Son  is  it  then,  for  us 
mortals,  to  mifreprefent  this  rational,  divine  and  glorious  reli- 
gion, fo  as  to  make  it,  in  fail,  one  of  the  mcfi  footifh,  incon- 
fijlent  and  abfurd  things  imaginable  !  and  then,  to  hide  the 
foame  of  its  nakeanefs  raife  an  outcry  about  carnal  reafon  ! — 
ly  tbi*  means,  many  poor  ft nners  have  been  early  led  to  look  upon 


DIALOGUE.     II,  41 

inankind,  viz.  that  in  the  or.e,  we  believe  becaufe  we  have 
fufficient  evidence,  in  the  other,  witho.it  any  evidence  at 
ail  ?  And  is  not  this  the  conftant  character  of  all  felf-deceived 
hypocrites,  that  they  have  ?«  a  real  perfuafion  in  their 
hearts"  of  the  love  of  God  to  their  fouls,  and  a  confident 
expectation  of  eternal  life,  without  any  real  evidence  I — 
Mat.  vii.  21,  27.  Luk.  xiii.  25,  26,  27.  and  xviii.  9    n. 

£>uer.  6.  is  not  this  faith  analogous  to  that  which  the 
Devil  tempted  our  Saviour  to  exercife  ;  when  (Lu.  iv.  8  ) 
He  brought  him  to  Jerufalem,  and  fet  him  on  a  pinacle  cf  the 
temple,  and faid  untc  him,  if  thou  be  the  Son  of  God,  cajl  thy- 
Jelf  dvwn  from  hence  :  For  it  is  written,  (Pial.  xci.  jr.)  He 
/hall  give  his  angels  charge  over  thee,  to  keep  thee,  and  in  their 
hands   they  /hall  held  thee  up,   lejl   at  any  time  thcu  dath  thy 

experimental  religion,  as  a  filly,  foolifo  thing  ;  although,  in 
reality  there  is  nothing  in  it,  but  what  is  as  rational  as  the 
mathematicks. — Yea,  if  true  religion  vjere  net  perfectly  rational, 
how  could  it  pleafe  the  infinitely  wife  God,  who  is  the  fountain 
and  four  ce  cf  ail  reafon  ?  how  could  it  be  fuited to  raij'e,  exalt, 
and  ennoble  rational  creatures  ?  or  how  could  it  dejtrvi  to  be 
called  by  the  name  f/"  wisdom,  by  Solomon  the  wijft  of  men  ? 

Objedt.  "■  But  if  the  religion  of  the  bible  is  Jo  rational  a 
thing,  why  are  net  Socinians,  Pelagians,  &c.  pLafed  with 
it,  who  jo  greatly  cry  up  reafon  ? 

Anlvv.  Merely  becaufe  it  is  fo  contrary  to  the  darling  corrup- 
tions of  their  hearts.  Our  bleffed  Sa<viour,  who  well  under- 
filled human  nature,  and  the  nature  of  his  even  religion,  affirms 
that  this  is  the  true  cavj'e,  Job.  in.  19,  20,  21.  Had  they 
hut  good  hearts ,  trey  would  bt  charmed  with  the  wijdjm  and 
glory  of  the  Chrijiian  religion,  (Jch.  <viie.  ^j.J  even  as  the 
inhabitants  cf  Heaven  be,  Eph.  ii:.  10. — For  after  all  their 
glorying,  their  own  fchemes,  although  a  little  better  glofjed 
over,  yet  in  reality  are  as  incorf-jlent  and  ab/'urd,  as  this  teat 
7'hercn  pleads  for. — In  the  apejtclic  age,  divine  trurhs  were 
Jet  info  clear  a  light,  that  the  woorfi  of  heretics  were  obliged, 
were  r.ecejitated  to  fee,  tint  tley  were  inconffient  with  tbem.- 
Jtlves  ;  and  fo  were  Jorced  to  be  Jelf-condemned  j  as  is  plainly 
implied  in  Tit.  Hi.  10,  11.  An  tieretick,  after  the  firft  r.nd 
:ecor.d  admonition,  reject  :  knowing  that  he  tl  at  is  fuch, 
is  fubverted,  and  finneth,  being  condemned  cf  him- 
self.— Aid,  r.o  dii:bt,  there  is  light  c:;c:i?h,  in  the  holy  Scrip- 

E  5 


42  DIALOGUE      II. 

foot  again/}  afione. — Here  was  a  promife,  a  precious  pro- 
mife out  or  God's  own  word.  And  he  that  bclicveth  not 
God,  hath  made  him  a  liar.  The  Devil  ur«ed  our  Saviour 
to  appropriate,  and  take  it  home  to  himfelf  in  particular  : 
And  be  verily  "  perfuaded  in  his  heart"  he  fhould  be  f-fe, 
although  he  caft  himfelf  down. — However,  on  a  critical 
examination  of  the  text  the  Devil  recited,  there  could  be 
no  evidence  from  that,  of  fafety  to  Chtiit,  if  he  h^d  call 
himfelf  down. — bo  therefore  he  mull  believe  really  v ithout 
any  evidence  from  "  Sc  ipture,  fenie  or  reafon  ;"  and  the 
D  vil  would  have  had  him  think,  that  according  to  hi* 
Faith,  fo  fhould  it  be  to  him. 

£>uer.  7.  If  the  Devil  attempted  thus  to  delude  our  blefl- 
ed  Saviour  himfelf,  by  mifapplying  a  precious  promife, 
has  he  not  courage? — Has  he  not  pouer? — Has  he  not 
will  ? — to  attempt  to  delude  poor  finners  in  a  like  manner; 
that  t  lereby,  Devil  as  he  is,  he  may  acccmplifh  their  eter- 
nal ruin  !  And  are  v/e  not  forewarned  from  Heaven,  of  a 
falfe  fpirit,  and  charged  not'to  believe  every  fpirit  ?  (1  Joh. 
iv.  1.)  For  that  Satan  himfelf  is  transformed  into  an  /In gel  ef 
tight.  (2  Cor.  xi.  14  ) 

i^uer.  8.  Did  ever  Chrift  or  his  apoflles  define  Faith  to 
b;  "  a  real  perfuafion  that  Chrift  died  for  me  in  particular, 
and  that  pardon,  Grace  and  glory  are  mine  r"  They  call 
it  coming  to  Chrift,  receiving  Chrift,  trufiing  in  Chrift, 
believing  in  Chrift,  believing  on  Chrift.  &c.  but  never  call 
it,  believing  Chrift  is  mine,  and  that  my  fins  are  forgiven. 
It  is  true,  the  Saints  in  the  Old  TeUament,  and  in  the  New, 
ufually  fpeak  the  language  of  aiTurance.  And  it  is  as  true, 
thev  had  funicient  evidence  of  their  good  eflaie  from  their 
fa  notification.  This  was  their  evidence.  They  knew  no 
other.  All  who  pretended  to  belong  to  Chrift  without  this, 
were  branded  for  liars.  (1.  Joh.  ii.  4.)  But  where  do  we  ever 
read  of  their  endeavouring  to  work  up  themfelves  to  an 
afiu;ance,  profeftedly  without  any  evidence  ? 

tares,  to  produce  the  fame  ft  ill,  nvere  it  brought  cut,  and  held 
fe/vrt  the  exes  of  herencks  in  this  age,  2  7im.  Hi.  16,  17  — 
Per  the  truth,  and  only  tie  truth,  is,  or  can  be,  uniwerfally 
caff  cnt  :  but  all  falfe  fc hemes,  follcn.v  them  up,  ivill  appear 
to  ie  nucnffer.i.  Rrajon  is  wholly  on  the  fide,  of truth.  And 
tr-jc  religion  is  the  only  religion ,  that  is  ptrfecliy  rational  and 
:  ytent  through  out. 


DIALOGUE     II.  43 

Qutr.  9.  Is  there  one  in  all  S:.  Paul's  catalogue  of  be- 
lievers in  Heb.  xi.  whole  faith  confuted  in  believing  with- 
out any  e/idr-nce  ?  (1) 

Q&er,  10.  Were  ever  any  awakened  finners  invited  and 
urgej  to  believe,  bv  Chriit,  or  his  Apctfftle,  and  told  at  tiie 
fame  time,  that  the  thing  they  were  to  beiieve,  was  not 
tru^'  as  vet  ?  Nor  had  th:y  anv  evidence  from  Scripture, 
{e-.z(s  or  reafon,  ic  e>er  would  be  true;  but  h  mever  moit 
folemnly  allure  1  bv  the  promiie  and  oath  of  God,  if  they 
would  venture  t  >  believe  without  ^ny  evidence  at  all  in  tne 
cafe  it  mould  be  according  to  their  faith — Was  this 
the  rMiig  the  Anoitlcs  dwelt  uoon  in  all  their  preaching  ? 
Wis  chi  1  the  thing  tnev  urged  aAalc^  ed  finners  to,  with 
all  their  might  ?  No  :  they  never  heard  of  ir — -leicher  came 
it  imo  their  hearcs,  to  chink  that  this  was  jufhf\ing  faith. 

^uer.  u.  Is  not  the  thing  believed  a  He?  Ic  was  not 
true,  before  it  vas  beieved,  as  is  granted.  But  believing 
an  untruth,  to  be  true,  cannot  make  it  true. — It  c.ni.ot, 
according  to  re.ilon — It  cannot,  according  to  Scripture — 
It  cannot,  according  to  experience.  It  was  never  known, 
fince  the  world  begin,  to  produce  this  effect  in  any  one 
in  fanee  ;  unlefs  in  this  cale.  And  we  have  no  evidence 
from  Scripture,   fenfe  or  reafon,   that  it  ever  did  in  this. 

Q/er.  12.  Is  it  not  altoniihing,  and  one  of  the  moil  un- 
accountable things  in  the  world,  that  a  rational  creature, 
with  the  Bible  in  his  hands,  mould  ever  be  able  to  work 
up  himfe'if  to  believe,  what  he  knows  is  not  yet  true  ;  and 
whit  he  knows,  he  has  no  evidence,  that  it  ever  will  be 
true  ?  No  wonder,  thefe  men  are  fo  much  troubled  with 
doubts. — N  )  wonder,  they  are  afraid,  they  believe  a  lie — 
No  wonder,  they  are  obliged  fo  much  to  ftrive  and  itrugrjle 
againft  this  unbelief;  a  kind  of  unbelief  we  no  where  read 
of  in  the  Bible.  A  kind  of  conflict,  no  Saint  ever  had.  that 
ltands  on  Scripture  record  ;  as  themfelves  are  obliged  to 
own. (2)  To  ltruggle  daily  to  believe,  without  any  evi- 
dence from  Scripture,  ienfe,  or  reafon  !  to  have  this,  for 
their  Chriftian  conflict!  an  unheard  of  conflict  in  the  Apof- 
tolic  age!  Inftead  of  itruggling  againil  this  kind  of  unbe- 
lief, Sc  ip:ure.  fenfe  and  reafon,  all  join  to  juilify  it.  As 
roihiig  Can  be  plainer  than  that  we  ought  never  to  believe 
any  thing,  with  more  confidence,  than  in  exact  proportion 

(1)   D./>.  326.  (2)  U.p.  186. 


44  DIALOGUE     II. 

to  our  evidence.  To  do  otherwife,  and  that  profe^edly, 
is  the  mod  prefumptuous  thing  in  the  world.  And  to  think, 
In  being  thus  ftrong  in  the  Faith,  we  fhali  give  glory  to 
God,  is  the  very  tirft-born  of  deluiion,  that  even  Satan 
himfelf  ever  begot  in  the  heart  of  a  fallen  creiiture.(i) 

(i)  D.  p.  355,  342,  343,  369.  Wendelinus  and  ether 
ancient  and  modern  writers ,  "without  the  leap  fcruple,  jay ,  that, 
in  the  direct  ad  of  jujiifying  Faith,  I  believe  "  my  Jin s  are 
forgiven" — '*■  God  is  reconciled  to  me,"  t5c.  &c.  Others  "who 
Jeim  to  be  in  the  fame  fcheme,  are  more  cautious  in  their  expref- 
Jions  ;  and,  to  avoid  the  charge  of  li  believing  a  lie"  they 
"word  them  [elves  fo  ambiguovjiy,  teat  it  is  very  difficult  to  knovj 
"what  they  mean.  For  it  has  often  been  urged  agai/.Ji  this 
fcheme,  "  If  faith  conffs  in  lelievir.g  my  fns  are  fr given  ,■ 
then  they  are  forgiven  lejore  1  b-Jieve,  cr  elfe  I  believe  a  lie" 
— And  it  is  "wonderful,  to  fee  "what  methods  have  been  taken 
by  "writers  to  avcid  this  difficulty. — However,  "when  ull  is 
faid  aid  done,  there  are  in  Nature  but  thfe  tiree  luays  tofolve 
the  dificult)  ;  either  (ill)  to  j "  y,  to  at  our  fns  are  really  for- 
given iff  ore  "we  believe. — Or,  (2  1)  that  although  they  are 
net,  yet  according  to  the  tenor  cf  the  Covenant  of  Grace,  they 
jhah  be,  if  tie  do  but  believe  that  they  are. — Or,  (3d)  a  be- 
lief that  '•'  m:  fins  arc  forgiven,"  muji  be  left  out  cf  the  defini- 
tion ifj'fiifz'tg  faith. — The  fir  ft  "was  the  folution  of  Antino- 
miai  s  in  former  ages.  But  it  is  fo  contrary  to  the  exprefs 
declaration  cf  Scripture  (fob.  Hi.  18.^  that  it  vjill  net  do. 
The  third  gives  up  the  "whole  fcheme  they  contend  for. —  .  nd 
fo  that  v:ill  not  do.  The  fecond,  "which  Mr.  Marjhal  has 
taken,  bad  as  it  is,  is  the  only  one  that  is  left.  Novu  if  they 
all  mean  as  he  does,  it  is  to  be  "wijhed,  they  veould  all  Jpeak  as 
plain,  that  nve  may  precifily  knovj  "what  t't.ey  intend.  This 
vcoi,id  fion  bring  the  controverfy  to  an  ifue.  But  "when  I  read 
their  locks,  they  fern  to  me  fometimes  to  jblve  the  difficulty  one 
voay.  and  fometimes  another.  Sometimes  they  reprefent  as  thoJ 
'■'  Pardon  vcas  mine  abfclv.teh  before  Faith  :"  and  fometimes 
jvfl  tie  contrary.  Sometimes  they  fay,  <f  IVe  have  the  cleared 
evidence  from  Scripture  for  this  belief:"  and  fometimes  they 
fay,  "  We  have  no  evidence  from  Scripture,  f/./e,  cr  rec.jcn" 
Sometimes  faith  is  raijed  up  to  "  a  perfuafon  that  1  m  particu- 
lar am  pardoned,  and  Jh all  certainly  have  eternal  life  ."  And 
then  again  it  jinks  down  into  a  mere  "  belief  that  1  have  a 
common  intermit  in  Gofpel-cffers,fuch  as  even  reprobates  have.9 


DIALOGUE      II.  45 

Paul.  Thus,  my  dear  Theron,  you  may  fee  a  little  by 
thefe  Queries,  what  I  think  of  this  kind  of  Faith — But 
there  is  one  molt  myfterious  thing,  I  defire  you  to  explain. 
— Not  why  you  doubt — I  do  not  wonder,  you  are  often 
affuilted  with  doubts.  Nor  do  I  wonder,  your  friend  Af- 
pnfio  meets  with  the  fame  conflicl.(i)  You  are,  both,  men 
of  too  nr-ich  fenfe  and  .eafon,  not  to  ft  el  yourfelves  a  little 
fliock?d  fome times,  in  fpite  of  all  your  principles. — But 
this  I  wonder  at — L  am  furprifed,  how  you  ever  came  to 
beiieve.  Pray,  be  fo  kind,  as  to  give  me  a  particular  nar- 
rative, how  faith  was  wrought  in  your  heart. 

Ther.  I  had  lately  mace  a  viiit  at  Philenor's,  with  my 
dc.-.r  Afpafio  ;  where,  in  the  kinder!:  and  and  moft  affection- 
ate manner,  I  \iirds  urged  to  believe;  affared,  it  was  my 
oVy  and  intereft,  and  that  God's  promife  and  oath  vvere 
engaged,  that  I  mould  never  be  made  afhamed  ;  but  it 
mould  be  according  to  my  faith.  And  all  the  precious 
promifes,  and  gracious  invitations  in  God's  Holy  Word, 
were  fet  in  order  before  me,  in  the  moft  moving  language, 
ZV<d  1  wss  ar~u?a  Gi.U  or  A\  :i;y  objections. —  vv  Hereupon, 
after  my  return  home,  as  I  was  walking  in  my  garden, 
longing  to  have  an  intereft  in  Chrift,  meditating  on  the 
promifes.  ftrivino-  to  take  them  home  to  myfelf,  praying 
for  the  Spirit  to  witnefs  with  my  Spirit,  that  I  was  a  child 
of  God,  thus  eirneftlv  endeavouring  to  work  up  myfelf  to 
this  a flu ranee,  and  thus  waiting  for  the  Holy  Spirit; — as  I 
was  thinking   on   the  dying  love   of  Chrift,    thofe  words 

And  this  is  all  I  am  to  believe.  But  in  a  few  pages,  Faith 
is  raijed  up  again  as  high  as  ever. — So,  that  one  knows  not 
where  to  find  them — they  feem  to  be  pinched  ;  and  not  to  know 
bow  to  gd  out.  Therefore,  they  new  run  here,  and  then  run 
there  ;  but  know  not  -what  to  do,  to  avoid  the  glaring  incon- 
Jijhnce  of  their  fc  heme  :   and  yet  dread  to  give  it  up. 

At  prejent,  for  ought  that  appears,  Mr.  MarfhaVs  folution 
is  the  bejl  that  the  cafe  can  admit  of  —  To  be  Jure  Mr.  Hervey 
ttfinhs  it  the  be/l  ;  as  he  efteems  Mr.  MarfhaVs  myfiery  next  ti 
the  Bible.  And  in  his  preface  to  Mr.  MarfhaVs  book,  he  fays, 
"  I  pall  rejoice  in  the  prof  peel  of  having  the  Gofpel-mxjlery  of 
Sanclification,  fland  as  a  fourth  volume  to  Theron  and  Afpn/io." 
—  And  therefore  I  have  a  juji  warrant  in  the  prtfent  contro- 
<verfi  ,  to  confider  it  as  juch.  And  to  view  all  four  volumes  as 
containing  one  complep.t  fcheme.  ( I )   D.  p.  3  5  3. 


46  DIALOGUE     II. 

feemed  to  be  fpoken  to  me,  O  thcu  cf  little  faith,  ixberefcne 
dcji  thou  dtubt  ?  Wherefore  dolt  thou  doubt  of  my  lo\e  to 
thee,  for  whom  I  hive  fried  my  blood  ? — 1  believec — 1  was 
full  of  love  and  joy — and  for  feveral  days,  all  my  thoughts 
were  taken  up  about  Heavenly  thing  .  I  was  weaned  iiorn 
the  world.  All  old  things  feemed  to  be  pafied  away, 
and  all  things  to  become  new. 

Paul.  Let  any  Chrittlefs.gracelefs  (inner,  in  ycurcircum- 
ft.-.nces,  believe,  as  you  believed  ;  and  from  principles  which 
are  natural  to  mankind,  he  would  feel  as  you  felt.  Arid, 
as  all  your  affections  might  flow  from  natural  principles, 
they  were  no  evidence  of  a  fupernatural  change  j  as  you 
may  fee  proved  at  large,  in  a  book  I  have  as  ..got  d  an 
opinion  of,  as  your  Aipafio  has  of  Mr.  Marfiiai's  myfkry, 
c"v'c.(i)  Therefore,  from  thefe  effects  of  your  faith,  you 
cannot  argue,  it  was  no  delufion.  Becaufe,  if  it  had  been 
a  delifion,  it  might  hive  produced  juit  the  fame. — You 
u.ill  iufFer  me  therefore  to  enquire,  What  warrant  had  ou 
for  this  belief? — For  although  all  the  promi/es  of  God  are 
IK  CsSLJSTj  Ts"y  a?.d  Amen,  (2  Cor.  i.  ZO-J  yet,  to  hirn 
tfiat  is  out  of  Chrift,  God  is  a  con  fuming  fre.  He  is  condemned, 
and  the  --wrath  of  God  abideth  on  him.  {Job.  Hi.  18,  36.) — 
Pr^y  tell  me,  mull  not  a  finner  be  in  Chriit,  before  he  is 
err.itied  to  the  promifes  ? 

Ther.  Yes  — For  it  is  his  union  with,  and  relation  to 
Chrift,  which  lays  the  foundation  for  his  ir.tered  in  all  the 
h\:  flings  purchafed  by  him.  Firft,  we  are  children,  and 
then  heirs.  (Rom.  viii.  17.)  Fir(t,  we  are  ingrafted  into 
Chriit,  toe  true  vine,  and  then  pa:  tike  of  the  fap.  (Joh.  xv. 
I»  7  )  Fint,  we  are  married  to  Chrift,  and  then  we  are 
interefted  in  all  his  riches  and  glory. (2) 

Paul.  A  charming  truth  this,  my  'i  heron!  And  if  you 
will  attend  to  ir,  ard  be  confident  with  yourfelf  it  moll 
lead  you  back  frpm  the  paths  of  error,  to  the  high  road 
which  goes  directly  to  the  Heavenly  Zion.- — For,  if  we 
mult  be  in  Chriit,  before  we  are  interefced  in  his  benefits; 
we  muit  know  that  we  are  in  Chriit,  berore  we  can  know 
our  intereits  in  his  benefits.     And,  therefoie,  the  firft  direct; 

(1)  Mr.  Edwards  en  Religious  Jffeclions. 

(2)  See  all  tbiifnely  reprefented,  as  <vee!l  as  rightly  fated, 
D  /.  213,    218.      IV h ether  in  a  ccnfjhncg  i*itb  the  rejt  of  his 

Jcbemf,  iv e  Jhall fee  hereafter. 


DIALOGUE      II.  47 

act  of  faith  cannot  cbfiuft  in  believing  that  his  benefits  are 
nil'ne. —  Irietta  was  firft  manied  to  r'nnenor,  before  her 
cebtj  devolved  on  nim,  and  ail  his  dignity  was  derived  to 
her.  Hud  lhc  been  carried  away  wich  a  fund  dre-m,  with 
a  fall  perfuafion,  that  Pnilenor,  andail  his  riches  and  honour 
weie  hcr's,  before  marriage,  and  to  the  negledl  of  main- 
monial  rices,  lhe  might  have  enjoyed  the  comfort  of  her 
cream;  bat  malt  h*ve  really  lived  in  widowhood,  and  died 
in  debt,  never  the  better  for  the  '*  wealthy  and  iilfcitrfous 
Fhilenor."  As  this  is  your  Afpafio's  own  iirr.ile,  1  hops 
yoa  will  the  more  diligently  attend  to  it.(i)  Juftifymg 
faith  is  that  act,  whereby  we,  being  dead  to  the  Ia*v,  a-s 
married  to  Chrijl.  (Rom.  vii.  4  2  Cor.  xi.  2  )  And  after 
marriage  we  may  juftly  fay,  My  beloved  is  mine,  and  I  am 
bis  (Cant.  ii.  16.)  but  not  b.ylre.  (Kph.'ii..i2.  Joh.  iii.  18.) 
Tktr.  Yes.  Let  mi  teli  you,  that  any  Chriltiefs.  grace- 
left  (inner  in  the  world,  has  equal  right,  with  the  oeii  oaint, 
to  adept  this  language,  and  'ay,  My  beio-verf  is  mi  .e,  and  I 
am  Li,.  For  this  ties  the  very  knot, — this  conllitutes  the 
union  (2) 

Paul,  i  thin!:,  {or  once,  my  T  heron.,  your  clear  Afpaiioi 
himieif  ieems  to  coh:radicl  you.  You  doubtlefs  remember 
his  words  :  "  My  bilo<ved  is  mine  and  I  am  Lis — I  dare  not 
fay,  is  the  poeiy  of  the  mvitic  ring — bat  it  is  the  undoubted 
effect  of  this  divine  union. "(3) 

Ther.  Sure  I  am,  my  dear  Afpafio  taught  me  by  the  firil 
<i;rect  act  of  faith,  to  go  to  God,  and  (dy,  «'  Pardon  is  mine., 
grace  is  mine,  Chrift  and  all  his  fpiritual  bleflings  are  mine  :" 
Not  becaufe  1  am  confetous  of  fanftifying  eperaiions  in  my 
own  bread,  but  previous  to  any  reflection  on  inherent 
graces,  i  am  not  therefore,  mil,  by  reflection,  to  know, 
that  I  am  married  to  Chriil,  before  I  call  him  my  Ovvn. — 
Yea,  rather,  i  mull  mil  know,  that  he  is  mine,  before  I 
car., — before  1  darp,  come  to  him.  This,  1  am  fare,  is  my 
AfyahVs  oocmne.(4) 

Paul.  Bui  then  Chriit  and  all  his  fpiritual  bleflihgs  are 
yourV.,  before  you  are  inChtift;  which  is  contrary  to  what 
Afpano  anrirr.s  {5)  And  contrary  to  the  plain  fenfe  of  the 
New  Teftamfnt,  1  s  you  but  juft  now  Rated  the  rn::tt.r  your- 
feif. — Eut  to  dwell  upon  chis   iuconiilUnce  no  longer, — 

(1)  D.p.  215.  (2)  D  /.  343,  344.  (3)  D.  p.  218. 
(4)  D.  p.  312,  313,  358,  302.       (5)  D.f>.  213,  218. 


48  DIALOGUE      II. 

Pray,  tell  me  what  warrant  yuu  had  from  Scipture,  to 
believe,  that  Cnrift  and  ail  ins  ipiritnal  bltihng*  were 
youi's. 

'ii.er.  I  was  awakened  to  fome  fenfe  of  my  danger  of 
eternal  ruin,  I  lergtd  to  believe  that  m*  fjns  were  parcon- 
ed,anci  that  Chriit  was  nine;  bu».  1  couJu  not  iee  my  title 
clear.  Afpafio  told  n;e,  it  was  "  perfectly  clear."  That 
I  had  as  good  a  warrant  for  this  belief,  as  a  neighbouring 
clergyman  had  to  take  any  book  in. my  library,  whom  I 
hau  lately  allured,  "  that  he  was  as  welcome  to  any  book 
as  though  they  were  aii  his  own."  Yea,  as  good  a  warrant 
for  this  belief,  as  one  oi  my  fervants  had  to  believe  me, 
when  i  gave  him  a  farm  for  his  own.(i) 

Paul,  checking! — 1  would  not  tre^t  an  awrktned  fin- 
ner  to,  for  all  the  woria — but  how  did  Afpafio  make  ic 
our,  that  your  title  to  p<.rdon  was  thus  clear,  when  Mr.  Mar- 
shal, his  favourite  author  owns,  there  is  no  evidence  of 
the  thing  from  Scripture,  fenfe,  or  reafon  ? 

Ther.  He  referred  me  to  Joh.  vii.  37.  If  any  man  tkirjf, 
let  htm  come  unto  me  at.d  drmk.  But  you  thirtt,  laic  he  ,• 
therefore  ro  you,  this  promiie  is  made. (2)  And  he  was 
always  encouraging  me  to  this  belief,  by  taking  a  kind 
notice  of  my  earnefi  pia)ers.  lorrows,  tears,  good  defues, 
and  fenfe  of  unworthinels.fj)  And  from  this  quarter  my 
fir  it  encouragement  aroie  to  nope  and  believe,  that  Chnft, 
pardon,  grace  and  glory  were  mine. 

Paul.  But  according  to  this,  O  my  Theron,  your  own 
awakenings,  earneft  prayers,  lorrows,  tears,  good  defires,and 
fenfe  of  unwoi  thinefs,  laid  the  fir  it  foundation  of  your  faith. 
This  was  the  fecret  language  of  your  heart,  "  To  fuch  a 
one  as  I  am,  the  promiies  belong  :  and  fo  1  may  fafely  be- 
lieve, they  are  all  my  own." — As  much  your  ov*.  n  as  your 
fervant's  little  farm  was  his.  And  if  your  encouragement 
to  believe,  took  its  riie  from  your  own  inherent  qualifica- 
tions; if  your  own  goodnefs,  in  whatever  hem  He  foim, 
emboldened  you  to  come  to  Chiiti  ;  your  hope  of  accept- 
ance was  really  bottomed  on  your  own  righteouinefs:  and 
fc  youf's  is  a  felf-righrecus  faith.  And  if  this  be  the  cafe, 
a  clear  fight  of  the  badnefeof  your  heart,  and  of  the  iliict- 
nefs  of  the  law,  would  entirely  kill  your  faith.  (Rom.  vii  9) 

(1)  D.p.  269,  273.       (2)  D.  p.  270.      (3)  D  p.  157, 

I58,  207,   208,   220,   265,   266,  289,   29O,   293,  294. 


DIALOGUE    II.  49 

If  your  good  defires,  like  fo  much  money  in  hand,  en- 
couraged you  to  come  to  Chrift  ;  your  courage  would  fail 
you,  did  you  know,  that  the  beft  defires  you  ever  had, 
according  to  Law  and  itricl  Juftice,  merit  eternal  damna- 
tion. J>id  you  thus  feel  yourfelf  without  money,  you 
would  not  dare  to  come. 

Tver.  But  is  it  not  true?  Are  not  the  promifes  made 
to  thofe  that /£//y?  ?  Joh.  vii.  $j.  That  labour  and  are 
heavy  laden  ?  Mat.   xi.   28,   &c. 

Paul.  Thefe  are  not  promifes,  my  Theron,  which  con- 
vey a  title  to  pardon  and  falvation  to  Sinners  out  of  Chrift, 
on  condition  of  their  good  defires.  They  are  rather  invi- 
tations to  a  union  with  Chrift  by  a  true  and  living  faith. 
They  give  a  Sinner  a  good  warrant  to  come  to  Chrift  :  to 
come  without  money  and  without  price  (Ifai.  lv.  1.)  and 
thofe  who  thus  come,  mail  find  reft  to  their  fouls.  But 
they  give  no  grounds  to  one  out  of  Chrift,  encouraged  by 
his  own  righteoufnefs  to  believe  that  pardon,  grace,  and. 
glory,  are  his. 

Ther.  I  did  not  mean  that  my  own  good  defires,  prayers, 
&c.  gave  me  a  right  to  believe.  I  had  a  good  right  be- 
fore. As  an  "abandoned  Sinner,"  (i)  I  had  an  aftual 
right  to  Chrift  and  all  his  benefits,  by  an  "  Aclual  gift 
from  the  Almighty  Majelty,"  juft  as  my  fervant  had  to 
his  little  farm,  by  my  donation.  (2) 

Paul.  After  you  had  given  the  little  farm  to  your  fer- 
vant, it  was  his.  It  was  his,  before  he  believed  it  his.— 
Your  donation  made  it  his,  and  not  his  belief.  It  was  his 
before  he  believed  it,  and  whether  he  believed  it,  or  not. 
He  had  fufticient  evidence  to  believe  it  his,  previous  to  his 
belief.  Now  if  Chrift  and  all  his  benefits  are  your's  in  this 
fenfe,  then  you  was  juftified,  adopted,  fandtified,  and  en- 
titled to  eternal  glory,  while  fecure  in  fin;  months,  nay, 
years,  before  any  of  your  converfation  with  Afpafio. — 
Yea,  your  title  is  as  old  as  the  Gofpel.  Wiiich  you  con- 
fider  as  your  deed  of  gift,  or  as  Chrift's  laft  Will  and 
Teftament,  in  which  all  thefe  legacies  were  bequeathed 
to  you.  Your  title,  your  abfolute  title  commenced  at  the 
death  of  the  Teftator. — "  When  your  old  acquaintance 
Chiricles,  left  you  a  handfome  legacy,  what  did  ycu  do 
to  eftablifh  your  title,   and  make  it  your  own  ?" 

(1)   D.  p.  307,  308.     (2)  D.  p.  272,  273.  F 


50  DIALOGUE    II. 

Thcr.  "  My  title  was  pre-eitablifhed,  by  my  friend's  do- 
nation. I  had  nothing  to  do,  bat  to  claim,  to  agcept, 
and  to  pofTd's."  And  I  did  the  very  fame  in  the  preienc 
cafe,  (i)  And  ever  fmce  this  firfl:  ait  of  Faith,  "On  this 
unalterable  ground,  I  alTerc  and  maintain  my  title.  Par- 
don is  mine,  Grace  is  mine,  Chriit,  and  all  his  Spiritual 
bleiiings  are  mine  ;  beeaufe  all  thefe  precious  privileges 
are  ccnfigned  over  to  me  in  the  everlaiting  Gofpcl."  (2) 
This  is  the  proper  notion  of  believing. — **  When  I  fent  a 
meffage  to  my  tenant,  affuring  him,  I  had  cancelled  the 
bond,  and  forgiven  his  debt ;  he  believed  the  meffage  to 
be  true. — So  I  give  credit  to  the  gracious  declarations  of 
my  God. — So  1  believe. "  (3) 

(1)   D.  p.  255.     (2)   D.  p.  362. 

(3)  D.  p.  297,  298.-  —  A W  with  Theron  agrees  Mr.  Bof 
ton,  who  in  his  book  on  the  two  Covenants,  maintains,  that 
Chriji  in  his  I  aft  Will  and  Teftament,  did  aclually  bequeath 
regenerating  Grace,  'jiftificaiion,  Adoption,  Sandtijication, 
and  Eternal  Life,  freely,  abfolutely  and  unconditionally,  to 
every  Sinner  of  Adam'' s  race.  And  adds,  that  Chriji  bimfelf 
is  alfo  executor  of  this  will,  and  by  his  office  as  fuch  obliged 
to  make  out  all  thefe  legacies  to  all  the  legatees,  that  are  plea- 
fed  to  put  in  their  clai?n,  and  make  their  demands.  And  faith, 
according  to  him,  conffts  in  believing  all  is  mine,  and  in 
claiming  and  taking  pojfejjion  of  all  as  my  own.  (See  p.  114, 
199,  214.)  And  anfes  from  no  higher  principle  than  J  elf - 
prefervation.     (P.  z6z,  263. ) 

Saint  Paid  ufed  to  fay,  if  children,  then  heirs.  (Rem, 
viii.  1 7.  Gal.  Hi.  29. )  But  according  to  this  new  gcjpeit 
it  is,  if  Sinners,  then  heirs.  And  this  will  be  reckoned  good 
news  for  unregenerate  Sinners.  They  are  no  longer  at  God's 
fovereign  mercy,  according  to  Rom.  ix.  15.  Nor  need  tbey 
come  as  poor  beggars,  according  to  Luke  xviii.  13.  Their 
title  to  all  things  "Is  perfeclly  clear,"  even  while  unregene- 
rate and  out  of  Chriji.  sind  they  may  come  as  heirs,  who 
have  a  legal  right  to  make  demands  /  and  put  in  their  claim, 
and  Joy  *• Pardon  is  mine,  1  claim  it,  1  demand  it  as  my  own" 
And  the  executor  is  obliged  to  anfwer  their  demands,  and  give 
cut  their  legacies.  This  jcheme,  11  ere  it  true,  would fuit  cor- 
rupt nature,  even  better  than  the  siirmnian.  As  *we  all  had 
r at her  have  eftates  left  to  us  by  wills,  than  be  at  pains  to  work 
for  them :     So  it  is  eafier  to  claim  and  demand  Heaven,  than 


DIALOGUE     II  51 

Paul.  To  whom  are  Chrift,  pardon,  grace  and  glory, 
configned  over  and  conveyed  in  the  Gofpel-grant  ?  What 
are  their  names  ?  Or  what  are  their  chara&ers  ?  Who  are 
the  men  fo  highly  favoured?  In  wills  and  in  deeds  of 
gift,  you  know,  the  parties,  to  whom  any  thing  is  be- 
queathed, or  given,  are  mentioned  by  name.  Is  it  lo  in  the 
Gofpel-grant  ?  Are  all  thefe  bierlir.gs  entailed  on  believ- 
ers, or  on  finners,  as  fuch  ? 

Tber.  On  Sinners,  en  all  Sinners  of  Adam's  race  ;  and 
thatconfidered  merely  as  Sinners :  as  my  dear  Afpafio  pro- 
ved at  large.  (1)  And  that  which  is  thus  freely  given  to  eve- 
ry Sinner,  any  Sinner  in  particular  iias  a  good  warranttolook 
upon  as  his  own.  Thus,  then,  iiands  my  warrant  to  be- 
lieve. All  thefe  bleflings  are  given  to  Sinners,  as  fuch  : — 
But  I  am  a  Sinner:  Therefore,  all  thefe  bieilings  are  given 
tome.    (2) 

Paul.  That  is,  "all  Sinners  are  juftified,  adopted,  fanc- 
tified,  and  entitled  to  eternal   life  :      But  1  am  a  Sinner  : 

to  do  as  the  Pharifet  did  in  Luk.  x-viii.  1  2.  Thefe  texts  i?: 
Heb.  <viii.  10,  It,  12,  and  ix.  15,  16,  17,  on  which  they 
pretend  to  found  their  fcheme,  are  plainly  nothing  to  the  pur- 
pofe.  For  God  does  not  fay,  "  This  is  the  Covenant  I  nmtl 
make  with  all  the  finful  race  of  Adam  ;  /  will  write  my 
Law  in  their  hearts,  Cffc."  But  Gad  fays,  ''This  is  the 
Covenant  I  will  make  with  the  Houfe  of  Ifrael."  But  he 
is  not  a  Jew,  who  is  one  outwardly.  Rom.  ii.  28  29.  The 
children  of  the  promife  are  counted  for  the  feed.  Rem.  ix, 
3.  If  vc  be  ChriiVs,  then  are  ye  Abraham's  feed,  and 
heirs  according  to  the  Promife.  Gal.  Hi.  29.  But  if  out 
cf  Chrilt,  we  are  condemned,  and  the  wrath  of  God  ;-bi- 
deth  on  us.  Job.  Hi.  18.  36.  And  we  can  claim  nothing. 
No,  net  another  moment  of  time,  nor  liberty  to  breathe  another 
breath  in  God's  world.  We  have  a  title  to  not  one  minute's 
forbearance  ;  But  God  may  fend  us  to  Hell  this  infant.  Rom. 
Hi.  1 9.  Gal.  Hi.  10.— Oijecl.  But  it  is  faid  to  the  elder 
brother,  All  that  I  have  is  thine.  Luk.xv.  31. — A>:j.  Yes. 
And  with  defgn  to  defcribe  the  temper  cf  a  Pharife's  heart. 
The  younger  J on  reprefnted  Publicans  and  Sinners,  and  the  el- 
der the  Pharifees.  (See  vcr.  j,  2.)  The  poor  Publican 
thought  he  had  no  claim  to  make,  but  la"  at  mercy.  Luk.  xviii. 
J  3.  The  Pharifees  faid.  in  their  hearts,  all  is  our  own. 
(1)  D.  p.  298,  319.     (2)  D.  p.  305.  F  2 


5^  DIALOGUE      II. 

Therefore  I  am  juftified,  adopted,  fanclified,  and  entitled 
to  eternal  life."  But  my  dear  Theron,  if  you  know  what 
you  fay,  if  you  really  mean  as  you  fay,  and  if  you  affirm 
thefe  fentiments  are  "  Stri&ly  conformable  to  the  uner- 
ring Oracles"  of  God,  then,  all  Adam's  race  are,  accord- 
ing to  you,  actually  juiiified,  adopted,  fanclihed,  and 
entitled  to  eternal  glory.  And  thus  your  devout  Afpafio 
carries  matters  farther  than  even  the  famous  Doclor  John 
Taylor,  whofe  key  to  the  Apoftolic  writings  is  not  half  fo 
heterodox  as  this  ;  how  much  foever  condemned  by  all 
the  friends  of  vital  piety.  For  he  only  fuppofes,  that  all 
within  the  vifible  church,  are  jultified,  adopted,  &c.  and 
no:  all  Adam's  race. 

Befides,  how  is  all  this  confident  with  the  words  you 
juft  now  cited  cut  of  Mr.  MarfhaPs  Myftery,  a  book  your 
Afpafio  values  next  to  the  Bible  ?  "  We  have  no  abfolute 
promifc  or  declaration  in  Scripture,  that  God  certainly 
will  or  doth  give  Chrift  and  his  falvation  to  any  one  of  us 
in  particular  ;  neither  do  we  know  it  to  be  true  already, 
by  fcripture,  fenfe  or  reafon,  before  we  affure  ourfelves 
absolutely  of  it  :  Yea,  we  are  without  Chrifi's  falvation  at 
prefent,  in  a  ftate  of  fin  and  mifery,  under  the  curfe  and 
wrath  of  God.  This  is  a  ftrange  kind  of  aflurance. 
Therefore,  no  wonder  if  it  be  found  weak  and  imperfect, 
and  difficult  to  be  obtained,  and  aiTaulted  with  many 
doubtings.  We  are  conflrained  to  believe  other  things  on 
the  clear  evidence  we  have,  that  they  are  true,  whether 
we  believe  them  or  no  ;  fo  that  we  cannot  deny  our  aifent, 
without  rebelling  againft  the  light  of  our  fenfes,  reafon, 
or  confeience.  But  here  our  aflurar.ee  is  not  imprefTed  on 
our  thoughts  by  any  evidence  of  the  thing;  but  we  muft 
work  it  out  in  ourfelves,  by  the  afiiftance  of  the  Spirit 
of  GOD." 

Yea,  how  is  all  this  confiftent  with  your  own  experience 
and  with  the  experience  of  your  AfpaHo?  For  if  all  fpi- 
ritunl  blefTings  are  by  a  deed  of  gift  abfolutely  made  over 
to  all  Sinners  of  Adam's  race,  and  that  confidered  merely 
as  fuch,  plainly  in  the  Gofpel,  fo  that  their  *«  Title  is 
perfectly  clear  ;"  then  as  true  as  the  Gofpel  is  true,  all 
are  abfolutely  entitled  to  pardon,  grace  and  glory,  before 
they  believe,  and  whether  they  believe  or  not.  And  I 
never  hear  of  you,  or  your  friend  doubting  the  truth  of 
the  Gofpel  itfelf.     How   then  can  you  have  any  doubts 


DIALOGUE    II.  53 

about  your  title  to  Heaven  ?  Why  was  you  fo  backward 
to  believe  your  title  ?  Or  why  was  your  friend  fo  ready 
to  "  P'eel  for  you,  and  fympathize  with  you?"  How 
could  it  be  fo  difficult  to  believe,  while  at  the  fame  time 
he  "Beheld  his  title  perfectly  clear?"  (i)  Did  ever  any 
mortal  act  thus  as  to  temporal  things  ?  Was  ever  a  fon 
of  Adam  put  to  great  difficulty  to  believe  an  inheritance 
to  be  his  own,  when  he  h\v  with  his  own  eyes,  "  his 
title  was  perfectly  clear,"  and  had  the  deed  of  gift  well  ex- 
ecuted in  his  own  hands  ?  My  dear  Theron,  I  am  even 
tempted  to  doubt,  whether  you,  yourielves  believe  your 
own  fcheme.  Yea,  it  feems  plain,  you  are  all  the  while 
afraid  you  are  deluded.  And  no  wonder,  fays  Mr.  Mar- 
fhal,  for  you  have  no  evidence  from  Scripture,  fenfe  or 
reafon. — Pray,  did  your  Afpafio  ever  attempt  to  prove  his 
fcheme  out  of  the  Bible  ? 

Tber.  Yes.  And  once  fpeaking  of  his  differing  from 
the  orthodox,  I  remember  he  faid,  "  I  dare  not  purchafe 
their  approbation,  I  dare  not  attempt  a  coalition  of  fen- 
timsnts.  Pray  my  dear  friend,  faid  he  to  me,  what  is  the 
ftandard  of  orthodoxy  ?  Is  it  the  word  of  Revelation  ? 
This  fpeaks  once,  yea  twice,  nay,  fome  hundreds  of  times 
in  our  favour."  (2)  And  firft  and  laft,  I  am  apt  to  think, 
he  mentioned  above  an  hundred  texts  of  Scripture,  to 
prove  his  point. 

Paul,  Out  of  this  great  number,  pray  felett  fome  of  the 
molt  plain  and  full  to  the  purpofe  ;  and  on  which  he  feem- 
ed  to  lay  the  greateil  flrefs  ;  and  let  us  carefully  examine 
them. 

Tber.  There  are  many  texts  which  teach  us,  that  God 
has  given  his  fon  to  a  loll  world.  Ifai.  ix.  6.  To  us  a  fon 
is  given.  (3)  Joh.  iii.  16.  God  fo  loved  the  world y  that 
he  gave  bis  only  begotten  fon.  (4)  Other  texts  declare  as 
follows.  Ifai.  liii.  0.  God  laid  on  him  the  iniquity  of  us 
all.  (5)  1  Tim.  i.  15.  He  came  into  the  world  to  fa-ve 
Sinners.  1  Pet.  iii.  18.  Died  for  the  unjuf.  (6)  1  Cor.  XV. 
i.  C or ijl  died  for  our  fins.  (7)  I  joh.  v.  9.  This  is  the  re- 
cord thai  God  hath  given  to  us  eternal  life.  (8)  A£t.  xiii. 
38.  lo  you  is  preached  the  remijfon  of  Jins.    Act.  ii.  59.  The 

(1)  D.p.  269,  353,  (2)  D.  p.  335.  (3)  D.p.  508. 
(4)  D.p.  305.  (5)  D.p.  304.  (6)D.p.299.  {7>D. 
p.  319.     (8)  D.p.3i9.  F   3 


54  DIALOGUE    ii. 

promife  is  to  you,  and  to  all  that  are  afar  off,  even  as  many 
as  the  Lord  our  God jb all  call,  (i)  in  which  Scriptures, 
you  fee,  Chrift  and  all  his  fpiritual  bleffings  are  given  and 
made  over  to  Sinners,  as  fuch,  freely  and  abfolutely  :  So 
as  that  every  one  has  a  good  warrant  to  believe  they  are 
his  own.  And  if  we  would  give  the  fame  credit  to  God 
as  my  Tenant  did  to  me,  we  need  not,  we  could  not 
doubt,  but  that  they  are  all  our  own.  (2) 

"  When  Jonah,  in  purfuance  of  the  Divine  command, 
cried  and  faid,  Yet  forty  days  and  Nineveh  foall  be  over-- 
throixn,"  without  mentioning  any  by  name,  •«  All,  from 
the  leaf  even  unto  the  greatejl,  believed;"  applied  the 
threatning  to  thernfelves.  When  Mofes  fpeaking  of  the 
Manna,  faid,  "  This  is  the  bread  which  the  Lord  hath  given 
you  to  eat"  without  mentioning  any  by  name  ;  the  whole 
congregation  iuppofed,  they  had  all  and  every  one  a  good 
right  to  take  and  eat.  So  when  our  Saviour  fays,  "  My 
Father  giveth  yon  the  true  bread  from  Heaven."  fjoh.  vL 
32.)  Alluding  to  the  M^nna,  we  may  all  and  every  one 
believe  it  is  our  own.  (3) 

Paul.  Your  Afpafio  aiways  fuppofes,  that  all  the  bleil- 
ings  of  the  Gofpel  are  granted  abfolutely  and  without  any 
condition  ;  fo  that  we  have  nothing  to  do,  but  to  believe 
they  are  all  our  own.  Whereas,  there  is  always  a  condi- 
tion expreiled  or  implied.  For  according  to  the  conftant 
tenor  of  the  Gofpel,  we  mull  rirft  be  in  Chrift,  by  a  true 
and  living  faith,  before  the  bleffings  of  the  Gofpel  are 
our's.  (4) — -To  defcend  to  particulars. — * 

(1)  D.p.  303.       (2)  D.p.  298.        (3)  D.p.  305,  307. 

(4)  All  'writers  on  ibis  fchtme  maintain,  that  pardon, 
grace  and  glory,  are  unconditionally  and  abfolutely  given, 
granted  and  made  over  to  all  Sinners  of  Adam's  race.  And 
this  abfolute  Grant  gives  each  of  us  a  good  warrant  to  be- 
lieve "  pardon,  grace  and  glory  are  mine." — Reader  fop, 
and  think  one  minute — If  the  grant  is  not  abjclute,  it  does  not 
make  pardon  mine,  nor  give  me  a  right  to  bdieve  it  mine-^—If 
it  is  abfolute,  it  makes  pardon  mine  before  I  believe  it  ;  and 
fo  I  am  jufified  before  Faith. — "  No,  fay  they,  it  is  not  mine 
before  I  believe  it  mine.  But  if  1  believe  it  mine,  it  is 
mine."  But  one  voould  think,  if  it  is  not  mine  before  I  be- 
lieve, I  believe  a  lie.  My  fns  are  pardoned  before  I  believe, 
cr  they  are  net.     If  they  are  pardoned  before  Faith,  then  I  am 


DIALOCUE.     II.  5$ 

It  is  true,  God  fo  loved  the  world  as  to  give  his  only 
begotten  Son.  For  what  ?  To  die  for  us.  To  what  end  ? 
That  whofoever  belie  vet  h  in  him,  Jhould  net  pcrijb,  but  ba~je 
everlafting  life.  He  that  is  united  to  Chrift  by  Faith, 
therefore,  (hall  be  faved.  But  thole  who  are  out  of  Chrift 
have  no  intereft  in  his  falvaticn  ;  bat  are  under  a  prefenc 
condemnation. — Condemned  already.  And  the  wrath  of 
God  abideth  on  them.  "  Pardon  is  mine." — No — Con- 
demned already.  *'  God  is  reconciled  to  me."  No. — 
The  wrath  of  God  abideth  on  me.    Joh.  iii.  16,  18,  36. 

It  is  true,  This  is  the  record  that  God  hath  given  to  us 
eternal  life.  But  this  life  is  in  his  Son.  Therefore,  he 
that  is  by  Faith  united  to  Chrift,  hath  eternal  life.  For 
he  that  hath  the  Son,  hath  life.  But  thofe  who  are  out  of 
Chrift.  have  no  intereft  in  this  eternal  life.  For  he  that 
hath  not  the  Son,  hath  not  life.    1  Joh.  v.  11,  12. 

It  is  true,  That  through  this  man,  is  preached  unto  you 
the  forgivenefs  of  fins.  But  who  hath  an  intereft  in  this 
forgivenefs  ?  Who  is  that  blefTed  man  that  is  juftined  ? 
Thofe  who  are  cut  of  Chrift  ?  No.  But,  By  him  all  that 
believe,  are  jufiified,  Acl:.  xiii.   38,   39. 

Again,  it  is  true,  The  promife  is  to  you.  And  what 
then  ?  Repent  and  be  baptized  every  one  of  you  in  the 
name  of  Jeius  Chrift,  for  the  Remiffion  of  fins.  Were 
their  fins  already  forgiven  ?  No.  Repent  and  be  con- 
verted that  your  (ins  may  ;  not  becaufe  they  are,  but  that 
they  may   be  blotted  out.     Acl;.   ii.   38,   39,  and  iii.  19. — 

not  jujlified  by  Faith,  but  before  Faith.  If  they  are  not,  then 
I  believe  a  lie. — "  ho,  fays  Mr.  Marjhal,  according  to  thy 
Faith,  it  /hall  be  unto  thee.''''  i.  e.  If  "  without  any  evidence 
from  Scripture,  fenje  or  reafon"  I  believe  that  to  be  true, 
'which  is  not  true,  it  Jhall  become  true.  This  is  the  heart 
and  foul  of  their  fcheme. — Keep  this  in  conjlant  view,  jufftr 
no  ambiguous  words  to  drown  your  mind  '<  and  it  is  eafy  to  fee , 
that  there  is  not  one  text  in  the  Bible  to  their  purpofe.  Tea, 
they  give  us  an  exact  definition  of  delufion,  which  properly 
confijls  in  this,  <viz.  "  I  believe  fomething  to  be  true,  which  is 
not  true,  till  in  my  imagination  it  Jeems  true  y  and  fo  I  take 
the  comfort  of  it,  as  though  it  were  true."  Whereas,  in  jaw- 
ing Faith  there  is  no  truth  believed,  but  what  is  plainly  re- 
vealed in  the  Gofpel  ;    as  will  appear  prefently. 


56  n  I  A  LOO  U  E     II. 

But  what  was  their  ftate  while  impenitent  r  Except  ye  re* 
pent ,  ye Jhall  all  likeivifc  ptrijb.   L^k.   xiii.   3,  5. 

Laftly,  it  is  true,  The  whole  congregation  of  Ifrael 
were  welcome  to  take  the  manna  and  eat.  And  'tis  true, 
that  ail  mankind  are  welcome  to  receive  Chrift,  the  true 
bread,  and  cat,  and  live  forever.  Fcr  this  eating  is  the 
fame  as  uniting  to  Chrift,  by  a  true  and  living  Faith. — 
He  that  catctb  thx  flefh  and  drinketh  my  blocd,  davelletb  in  me, 
and  I  in  bim.  Therefore,  He  that  eateth  me,  e*uen  be  jhall 
live  by  me.  But  what  is  the  ftate  of  Sinners  out  of  Chrift  ? 
Have  they  eternal  life  ?  No.  Except  ye  eat  the  fejh  of 
t be  fan  of  man,  and  drink  bit  blood,  ye  have  no  lift:  in'  you. 
Joh.  vi.  32,  57. 

'1  hus  the  very  texts  you  build  your  fcheme  upon,  are 
all  againft  you.  What  warrant,  therefore,  has  a  Sinner  out 
of  Chrift,  to  fay,  "  pardon  is  mine,  grace  is  mine,  Chrift 
and  all  his  fpiritual  bleflings  are  mine  ?"  For  thele  pre- 
cious privileges  are  not  configned  over  to  him  in  the 
everlaiting  Gofpel,  while  in  fuch  a  ftate  Nor  fhall  he 
ever  have  an  interell  in  them,  unlefs  he  is  firft  united  to 
Chrift,  by  a  true  and  living  Faith. 

'Iber.  If  the  curfe  of  the  Law,  which  is  delivered  in  ge- 
neral terms,  not  mentioning  Theron  by  name,  belongs  to 
Theron  ;  why  do  not  the  promifes  of  the  Gofpel,  deli- 
vered alio  in  general  terras,  not  mentioning  Theron  by 
name,  belong  to  Theron  too?  (1)  The  Ninevites,  from 
the  leaft  to  the  greateft,  made  particular  application  to 
themfelves. 

Paul.  The  Law  curfes  none  but  thofe  who  have  already 
broken  it ;  and  the  Gofpel  pardons  none  but  thofe  who 
have  already  complied  with  it.  Theron  has  already  bro- 
ken the  Law,  and  fallen  under  the  curfe  :  Let  Theron 
comply  with  the  Gofpel,  and  he  fhall  be  entitled  to  the 
blefling.  The  curfe  of  the  Law  was  not  your's,  'till  you 
broke  it :  Nor  are  the  bleflings  of  the  Gofpel  your's  'till 
you  comply  with  it.  For  it  is  written,  He  tbat  belicvetb 
not,  is  condemned  already.  A  truth,  which  all  unbelievers, 
from  the  leaft  even  unto  the  greateft,  mould  after  the  ex- 
ample of  the  Ninevites,  make  particular  application  of,  to 
themfelves.  I  muft,  therefore,  ftill  repeat  it,  what  war- 
rant from  the  word  of  God  have  you  for  your  Faith.  ? 

(1)  D.  p.    306. 


DIALOGUE     I.  S7 

Tber.  Mofes  led  the  whole  Congregation  of  Hrzel,  at 
the  fide  of  the  Red-Sea,  tho'  the  greateit  part  of  them  were 
in  agracelefs  itate,  to  call  God  their  God.  (Exod.  xv.  2.) 
And  to  confirm  them  in  this  belief,  God  himfelf,  from 
Mount  Sinai,  and  generally  through  ail  the  Law  of  Mofes, 
fays,  fpeaking  to  the  whole  Congregation,  /  am  the  Lord, 
thy  God.  (Exod.  xx.  2.)  And  in  the  days  of  Jeremiah, 
when  there  was  fcarce  a  good  man  to  be  fo:md  among 
them  (Jer.  v.  1.)  and  the  generality  were  devoted  to  ido- 
latry, and  obilinately  impenitent ;  yet,  to  the  whole  nation 
God  fays,  Turn,  O  backjlidir.g  Children,  for  I  am  married 
unto  you.  (Jcr.  iii.  14.)  And  he  teaches  them  to  fay,  V/e 
come  unto  thee,  for  thou  art  the  Lord  cur  God.  (ver.  22)  And 
invites  them  to  look  upon  him  as  their  Father,  (verfe  4.) 
And  as  the  jews  were  all  circumcifed  at  eight  days  old, 
and  i'o  brought  into  covenant  with  God,  they  had  ail  there- 
by a  good  warrant  to  look  upon  God  as  their  God,  and 
to  believe  that  he  was  their  father,  and  would  fave  them. 
The  fame  may  bs  faid  of  all  baptized  oerfons  in  the  Chrif- 
tian  world.  (1) 

Paul.  If  this  proves  any  thing  to  your  purpofe,  it  proves 
that  all  the  Chrifllefs  Sinners  in  Chri!lendom,  how  wicked 
foever,  although  even  buried  up  in  Popifn  idolatry,  are, 
if  they  are  baptized,  all  of  them  married  to  Chriii,  chil- 
dren of  God,  and  heirs  of  Henven.  Into  what  itrange 
abfurdines  and  inconfiftences  do  you  run,  my  dear  Theron  I 

As  to  circumcifion,  the  Jews  in  our  Saviour's  day  feem- 
ed  to  think,  that  it  entitled  them  to  falvation.  But  our 
Saviour  taught  them,  that  notvviihltanding  their  circumci- 
fion, they  were,  while  unregenerate,  f  John  iii.  3.)  and 
antecedent  to  Faith  and  union  with  Chriit,  under  condem- 
nation and  wrath,  (ver.  18,  36.)  And  Saint  Paul  affirms, 
that  the  Jew  as  well  as  G^r.rile,  notwithstanding  tbeir 
circumcifion,  Mood  guilty  before  God,  without  any  title 
to  life,  antecedent  to  their  regeneration  and  union  with 
Chrifl  by  a  true  and  living  Faith.  (Rom.  ii.  28,  29,  and 
iii.  1,  2,  9,  19,  28.  Gal.  iii.  10.  29.)  And  the  fame  may 
be  faid  of  thole  who  are  baptized. 

As  to  the  texts  of  Scripture  you  refer  to,  their  true  fenfe 
may  be  eafily  feen,  if  we  confider  God'r.  covenant  with 
Abraham  ;  in  which  he  promifed  to  be   A  God  to  him  and 

(1)  M.  p.    28,  182,185.    D.  p.    312,  345. 


58  DIALOGUE    II. 

to  his  feed.  (Gen.  xvii.)  And  Gcd's  covenant  at  Mount 
Sinai,  in  which  he  tock  the  whole  nation  to  be  his  pecu- 
liar people.  (Exod.  xix.)  From  which  he  calls  himfelf 
The  Lord  their  God.  :  And  en  account  of  which,  he  is 
called  their  Hufband,  and  they  are  faid  to  be  married  to 
him,  and  are  charged  with  whoredom  and  adultery  for  go- 
ing after  other  Gods  ;  and  are  invited  to  return  to  him, 
as  a  wife  to  her  hufoand,  and  to  call  him  their  God  and 
Father.  Not  that  they  had  any  title  to  pardon,  grace  and 
glory,  while  uncircutneifed  in  heart.  ()er.  xxxi.  31,  32. 
Rem.  ii.  28,  29.)  With  thefe  obfervations  in  mind,  it 
will  be  eaiy  to  underftand  the  language  ufed  cemmonly 
in  the  Prophets,  particularly  in  Hof.  ii.  throughout. 

Ther.  But  it  is  the  proper  bufinefs  of  Faith,  "To  ap- 
propriate and  take  home,  to  ourfeives  the  grace  of  God, 
which  lies  in  the  common  indefinite  grant  of  the  Gofpel." 
Therefore,  as  pardon,  grace  and  glory,  are,  all  of  them, 
given  and  granted  to  tinners  as  fuch  ;  by  Faith,  I,  a  Sinner 
take  home  thefe  bleiTmgs  to  myfeif,  i.  e.  I  believe  they 
are  mine.    (1) 

Paul.  Ye».  But  my  Theron,  there  is  no  fuch  abfolute, 
unconditional  grant  contained  in  the  Bible.  Nor  do  the 
Scriptures  teach  that  Faith  is  of  fuch  a  nature. 

Ther.  Yes.  But  Saint  Paul  declares  that  Faith  is  the 
evidence  of  things  not  feen  (Heb.  xi.  1.)  and  exhibits  a 
clear  demenftration  of  our  right  to  enjoy  them.  (2) 

Paul.  Faith  cometh  by  hearing,  and  hearing  by  the  ivcrd 
of  God.  (Rom.  x.  17.)  If  therefore,  the  v/ord  of  God  gives 
a  firmer,  while  cut  of  Chrift,  no  abfclute  unconditional 
right  to  the  blcffings  of  the  Gofpel,  Faith  can  fee  ncne. 
Faith  cannot  fee  what  is  not,  neither  can  it  believe  with- 
out evidence.  AH  the  believers  in  Saint  Paul's  catalogue, 
had  good  evidence  for  what  they  believed.  But  you  have 
no  evidence  from  "Scripture,  fenfe  or  reafon"  for  what 
you  believe  ;   as  you,  yourfelf  are  obliged  to  own. 

Ther.  But  all  thofe  figurative  defections  of" Faith,  which 
occur  in  holy  writ,  imply  this  appropriating  belief.  (3) 

Paul.  No,  my  clear  Theron,  net  one  of  them.  Is 
Chrift  viewed  in  the  beginning  of  Saint  John's  Gofpel,  as 
the  Creator  of  all  things,  who,  under  the  Mofaic  difpen- 
fation,  fuftained  the  glorious  character  of  God  and  King 


6 


(1)^.^.305,314,317.     (2)2X/.  318.     (3)j»./320. 


DIALOGUE      II.  *x 

of  Ifracl,  now  come  to  tabernacle  among  men,  come  to 
his  own  people,  as  the  proinifed  Meffiah  ?  He  is  to  be 
acknowledged,  received,  and  honoured  according  to  his 
character.  Uu:  he  came  to  his  own,  and  his  own  received 
him  not :  Did  no:  own  him  for  the  Meffiah,  nor  believe 
m,  nor  honour  him  as  fuck  Although  he  was  indeed  the 
very  God  and  King  of  Ifrael,  who  of  old  dwelt  in  their 
Tabernacle  and  Temple  In  the  form  cf  God,  now  come  to 
taoernacle  m  iielh,  in  the  form  of  a  iervaat  :  Yet  they 
rejected  him,  called  him  a  deceiver,  and  Crucified  him  for 
chiming  to  be  the  So-i  of  God  and  King  of  riie  Jews.— 
fiuuo  a*  many  as  received  him  as  the  promi&d  Meffiah, 
with  all  their  u^r:s,  gave  he  pover  ro  become  the  fon  of* 
God,  even  to  as  many  as  believed  in  his  name.  Not,  chat 
believed  tlieir  ana  were  pardoned  without  any  evidence 
from  Scripture,  fenfe,  or  reafon,  but  that  believed  in  nis 
lume^-Truited  in  his  mediation,  merits  and  atonement. 
that  through  his  name  they  might  obtain  fonHvenefs  of  fins 
and  eternal  life.  (ion.  i.i,  it.)  Is  Chart  compared  to  the 
brazen  ferpent  f  We  are  not  to  believe  that  we  are  healed  - 
but  to  loo,:  to  him  for  healing—Is  he  compared  to  a 
bridegroom  ?  We  are  not  to  believe  he  is  our  huiband  ;— 
but  as  cJiafte  virgins  to  be  efpoufed  to  him,  that  by  this 
Spiritual  marriage  he  may  become  our  huiband.— Is  h- 
compared  to  the  city  <  :;%r  We  are  not  to  believe  ourl 
lelves  ia/e  ;  but  to  hy  to  mm  for  fufety.— Is  he  compared 
to  bread  and  water?  We  are  not  to  believe  our  hunger 
and  thine  are  aflwaged:  bet  to  eat  the  living  bread,  and 
drink  the  living  water,  that  they  may  be  fo.— In  a  word 
is  he  the  great  High-prieit,  who  has  entered  into  Heaven 
with  ihc  blood  or  atonement  in  his  hand,  by  and  through 
whom  we  may  come  to  God  for  all  things,  in  full  aiTurance 
of  acceptance  in  his  name  ?  We  are  not  to  believe  that 
pardon,  grace,  and  glory  are  oar's  ;  but  to  draw  nigh  to 
God  tnrough  him,  that  of  God's  infinite  grace  through 
him,  we  may  be  pcrdoned,  iancKHed  and  faved 

Ther  But  David,  Job,  Habakkuk,  Paul,  the  Council  at 
Jeruialem,  yea,  all  the  Saints  in  Sciipture,  ufe  this  appro- 
priating language.  They  all  fpeak  the  language  of  af- 
iurance.  (j)  °     ° 

Paul.    And  good  reafon  why,  for  they  all  knew,  they 
(1)  D.p:  325,  327. 


60  DIALOGUE      II. 

were  fincere  godly  men,  from  a  confcioufnefs  to  their  own 
inherent  graces.  But  there  is  not  a  Saint  to  be  found  in 
the  Bible,  that  believes  pardon,  grace  and  glory  to  be  his 
own,  without  any  evidence  from  "  Scripture,  fenle  or  rea- 
fon."  Forgive  me,  Sir,  if  I  mould  fay,  this  kind  of  Faith 
the  Bible  is  as  great  a  ltranger  to,  as  to  the  do&rine  of 
purgatory. 

'i'her.  **  I  know  no  other  juftifying  Faith,  but  that  which 
relates  to  the  Gofpel,  and  believes  its  report.  But  here,  I 
find,  lies  the  core  and  root  of  our  controverfy.  This  is 
the  precife  point  to  be  fettled  ;  what  it  is  to  believe."  (i) 

Paul  i\c,  no,  my  dear  Thcron,  "The  core  and  root 
of  the  cQDtroveify"  lies  not  here.  You  ought  to  believe 
the  report  of  the  Gofpel,"  and  all  the  truths  of  the  Gof- 
pel, with  a  full  afiurance  ;  yea,  with  all  the  full  aifurance 
of  Faith.  But  Protectant  writers,  for  above  thefe  hundred 
years,  have  been  teftifying  againit  your  kind  of  Faith,  be- 
caufe  the  thing  believed  is  not  contained  in  the  Gofpel. — 
The  Goipel  makes  no  fuch  report.  But  the  thing  believed 
is  a  lie. — Here  my  friend,  here  lies  "  The  core  and  root 
of  the  controverfy,"  as  Mr.  Martha]  well  knew.  (2)  And 
it  is  a  little  ftrange,  that  your  Aipafio  Ihould  not  know  it 
too.  However,  pray  tell  me  what  you  mean,  by  believ- 
ing the  report  of  the  Gofpel. 

Ther.  M  The  Lord  declares  by  his  prophet,  /,  e<ven  I 
am  he,  that  blotteth  out  thy  tranfgrejpcr^.  To  believe,  is  to 
fubfcribe  this  declaration  :  To  iubicribe  it  with  our  hand, 
and  profefs  with  our  heart,  Lord,  it  is  dene,  as  thou  hajl 
/aid."     My  tranfgreffions  are  blotted  out.   (3) 

Paul.  But  my  dear  Theron,  this  declaration  was  made 
above  two  thoufand  years  ago.  -  Do  you  date  your  juitirl- 
cation  fo  far  back  ?  Or  do  you  think  the  words  have  had 
any  new  meaning  put  to  them  by  God,  of  late  ;  which 
two  thoufand  years  ago  they  did  not  mean  ? 

Ther.  No.  I  appropriate  and  take  home  the  blelfing  to 
myfelf:     And  fo  believe  the  report  of  the  Gofpel. 

Paid.  This  is  not  to  believe  what  the  Goipel  reports  ; 
but  rather  to  make  a  new  Gofpel.  This  is  not  to  believe 
the  truths  already  revealed  ;  but  to  make  a  new  Revelati- 
on. That  the  tranfgreffions  of  Theron,  a  Chriftlefs  Sinner, 
are  blotted  out,  is  not  taught  in  this  text,  nor  in  any  text 

(1)  D:  p.  328.     (2)  M:  p.  166.      (3)  D.p.  329. 


DIALOGUE      II.  6l 

in  all  the  facred  volume,  as  you  yourfelf  very  well  know.  And 
if  this  be  what  yo  a  mean  by  an  appropriaiing  Faith,  then  Mr. 
Marshall's  account  of  it  is  very  jaft  :   it  is  a  believing 
out  any  evidence,  from  "  Scripture,  fenfe  or  reafon.(i)" 

(i)  The  whole  party  maintain,  with  Wendelimts,  that -in  t.'se 
fajl  direcl  aJi  cf Faith,   I  believe  "  my  fins  are  forgive :.' — 
And  tht  whole  party  affert ,  that  before  I  believed  it,  "  myfns 
were  not  forgiven.''''      Therefore,  the  whole  party  m 
with  Mr.  Marjbail,   that  the  thing  I  believe,   "  was  not  true 
before  I  believed  it."     And  confequentfy,  that  1  do  Ihlieve  it 
**  without  any  evidence  from  Scripture,  fenfe  cr  reafn.''  - 
it  was  not  true,  there  could  be  no  evidence  of  its  truth.  A 
the  whole  party  pretend  to  ground  their  belief  upo  . 
So  that  tcis  is  the ft  range jl  febeme  cf  religion  in  i-. 
that  ever  was  advanced  in  the  C  or  if  i  an  world. —  Th 
I  believe  as  true,  is  not  true  before  I  believe  it ;  and  yet  I  be- 
lieve it  beeaufe  it  is  true  !  It  is  not  contained  in  Scripture  ;  yet 
I  believe  it,  becauje  it    is   contained  in  Scripture  !    I  know  it 
is  no  part  of  the  Gofpel-revelation  ;  yet  I  venture  m 
it  for  eternity,    as   the    very    G  of  pel   cf  Chriji !  Now, 
do  thsje  men  feel  fat:  s fed  in  themfelves,  in  believ:  ay 
nriesi    Why  thus — *'  The  Gf pel  makes  an  al 
conditional  grant  cf  pardon  and  f al  vat  ion  to  all  the  Jinful  race 
cf  Adam  :   But  I  am  a  Sinner  of  Adam's  race  ;  therefore,  par- 
don and  falvation  are  mine.''' — But  then,  one  would  think  they 
were  mine  before  I  believed  it,  and  whether  I  believed  it  or  no. 
If  the  grant  doth  not  make  them  mine,  why  do  I  believe  they 
are  mine?    If  the  grant  a  them  mir.c.  .■  are 

mine  before  1  believe :    And  Jo  we  are  not  justified  by  Faith, 
but  before  Faith,  contrary  to  the  whole  tenor  of  Scripture. 
ho,  fry  feme,   "  I  have  by  grant  a  common  but  not  afa\ 
interef."     But  the    thing  granted  is  "  id  the 

grant  is  ah  flute  : — Therefore*  "  I  Jball  befa-ved."  I  n  gbt 
to  believe,  that  "  I  Jball  be  faved,:"'  Tea,  they  joy,  I 
make  God  a  liar,  if  1  do  net  ;  but  furely,  if  I  believe  I  jball 
be  faved,  I  believe  I  have  a  faming  inter eft.  I  be- 

lieve I  have  by  the  grant,  what  I  know  is  not  cent* 
grant  :  and  fo  believe,  i(  without  any  evidence  f  rem  Scrip::,  re, 
J'enje  or  reajbn."  And  yet  I  ground  My  belief  wholly  up  n  Scrip, 
ture. — They  Jay,  '*  Tee  grant  makes  it  mine,  Jo  as  to  give  me 
a  right  to  believe  it  mine,  and  claim  it,  and  pcfej's  it  as  r,ii::e.'J 
But  then,  I  ought  to  believe  it  mine,  pre  cfely  in  the  fame  sense. 

G 


62  DIALOGUE      II, 

Ther.  But  Chrift  has  exprefsly  promifed,  that  according 
to  my  Faiw,Jo  fail  it  be  to  me.     Matth.  ix.  29.(1) 

Paul.  Belie-ve ye,  that  1  am  able  to  do  this?  faid  Chrift  to 
the  two  blind  men,  who  cried,  'II. on  Son  cf  David,  have 
mercy  on  us. —  1  hey  faid  unto  him.  Yea,  Lord.  To  be  fure, 
they  had  fufricicnt  evidence  to  believe  it,  from  the  miracles 
he  had  already  wrought.  On  which  our  Saviour  touched 
their  eyes:    faying,  According  to  your  Faith,  be  it  unto  you. 

in  which  the  grant  makes  it  mine.  Thus,  if  the  grant  makes 
it  mine  as  being  a  child  of  Adam  ;  then  1  ought  to  believe  it 
mine,  as  knowing  1  am  a  child' of  Adam. — If  the  grant  makes 
it  mine,  only  as  being  in  Chrij'i  j  t  :'  en  i  ought  to  Ltiieve  it  mine, 
only  as  knowing  that  I  am  i'i  Chrift. — If  the  grant  only  makes 
a  common  intereft  mines  tht  .  1  ;.  rht  to  bet.nve  a  common  in- 
tereft  only  to  be  mine. — If  the  grant  makes  a jhvi.-.g  inotft 
mine  j  then  I  ought  to  believe  a  jawing  im  1  And  what 

is  mine  by  grant,  if  the  grain  is  abfolutes  is  mine  before  1  be- 
lieve it,  and  whether  I  believe  it,  or  net.  No,  fay  they,  "  it 
is  not  mine  before  I  believe  ;  and  yet  I  muff  believe  it  mine.  I 
have  no  evidence  from  'Scripture j  and  yet  ,ny  Faith  is  wholly 
founded  on  Scripture.  'i).e  Scripture  fays  no  fitch  thing  any 
where  j  and  yet  the  Scripture  plainly  J-ays  thisjbhig  in  hundreds 
of  places.  My  fins  are  not  fr given  ;  and  yet  I  make  God  a 
liar,  if  I  do  not  believe  the)  arc  for give.  1.  It  is  not  true,  as 
yet,  nor  do  I  knew  it  ever  will  be  true  j  but  I  mujl  believe  it, 
without  any  evidence  from  Scripture  >  jenfe  cr  rcajln  :  And  in 
jo  doings  1  believe  the  report  of  the.  Gfpeij  although  the  Goj- 
pel  never  made  jv.c'o  a  report  J'  If  1  can  baiev:  ah  thejk  con- 
tradiclions  wit,.?  all  my  heart,  1  urn  a  true  believer. 
bejaved.  If  net,  lam  blind,  carnal \  legal  ;  and 'finally  n.fi 
fitffer  the  pains  cf  eternal  damnation  for  ,..  . —  The  In- 

fidels of  the  age  (and  no  wonder  infidelity  prevails)  ft  and  by; 
hear  the  difpute  /  Jhake  their  fides  : — The  Devil  jays,  ii  So  I 
would  have  it.7''  1  'he  Daughter  of  7, ion  puts  on  fackcloth,  looks 
up  to  Heaven,  and  cries,  **  Haft  thou  fovfuken  the  Earib,  O 
Lord!  When  wili  thou  return  and  j'ca,  ler  t:  cf  clouds  ;  ai.d 
caife  light  to  break  out .  j'pread  and  prevail ;  and  darknefs  and 
error  to  flee  away  !  0  when  jh  all  that  bleffed  day  come,  that  the 
knowledge  cf  the  Lord  mail  fill  the  Earth,  as  the  waters 
cover  the  Seal  IV hen  fall  Satan  be  bound,  that  he  may 
deceive  the  nations  no  more!" 
.(1)  M.P.  247. 


DIALOGUE     II.  63 

And  what,  my  Theron,  is  this  to  your  purpofe?  who  have 
no  evidence  from  Scripture,  fenfe  or  reafon,  for  what  you 
beiieve.  Our  Saviour  never  told  Sinners,  that  if  they  would 
believe  pardon,   grace  and  g'iory  w  rs,  it  mould  be 

unto  them  according  to  theii  Faith;  out  frequently  taught, 
thai  many  who  believed  ib,  would  finally  be  disappointed. 
Matth.  vii.  21,  27. — Luke  xiii.  24,  30. 

Tier.  Yes,  our  Saviour  exprefsly  laid,  What  things  foe-jsr 
ye  dsj-rc  when  ye  pray,  be/ie-ve  that  ye  receive  thetas  and  ye 
/hall  have  them.      Mark  xi.  24.(1) 

Paxil.  Our  Saviour  nad  curled  the  barren  fig-tree,  and  it 
was  dried  up  from  the  roets.  /it  which  his  difciples  wonder- 
ing, our  Sayiour  told  them,  that  whenever  thzy  were  called 
to  perform  any  miraculous  works,  an  1  were  looking  up  to 
God  to  do  them,  they  moil  firmly  believe  he  would  do  the 
thing,  how  great  foever  it  was,  even  although  as  difficult 
as  to  renw-ve  a  -mountain  and  ccjl  it  into  the  fea.  And  it  is 
plain,  they  had  fufficient  evidence,  for  fuch  a  belief :  as 
they  knew  that  God  Almighty  flood  engaged  to  effect  the 
miraceloui  u-oiks,  which  Jie  had  coinmhaoned  them  to  de- 
clare, fhould  be  done.     Mark,  xi.  20,   24. 

Ther.  But  the  Apoftle  James  dire&s  aii  Chriflians,  even 
when  praying  for  divine  wifdom  and  grace,  to  ajk  in  Faith, 
nothing  --wa-veriijg.    jam.  i.  6.  (2) 

Paul.  To  jffk  in  F^itii— in  the  Faith  of  what  ?  Of  truths 
revealed  in  theGofpel,  concerning  the  way  of  our    c 
God  in  the  name  of  Chrift,    our  great  high  Prieft,  and 
God's  readings  to  hear  and  anfwer  all  requeib,  agreeable 
to  his  V7i.l.   p  -  in  his  Name.     Thele  truths 

it  to  be,  v.     e  y   believed.     But  in 

r  to  oar  going  to  God  in  full  afiurar.ee  of  Faiih,  t.  •  a 
is  no  need.,  1  hope,  that  we  believe  as  true,  things,  the 
truth  of  which  we  have  no  evidence  of,  "  from  Scripture, 
fenfe,  or  reaibn."  Read  the  fecond  chapter  of  this  epiftje, 
he  Apoftle  James  was  no  friend  to  a  pre- 
sumptuous Faith,  a  Faith  built  on  110  evide. 

Tier.  But  I  am  invited  in  the  moft  affectionate  manner, 
to  belie ve  .cs  me, and  will  fave  me,  in  2  Cor. 

v.  20.  il  As  though  God  did  hefeech you  by  us,  ive  pray  you  in 
Chriffs  jrcady   be  ye  reconciled  to  God.  Kark  !    'tis  the  voice 

(1)  U.p.  174-  (2)  D.p.  342. 

G  2 


64  DIALOGUE    II.      • 

of  infinitely  condescending  love,  fpeaking  by  his  ambaifa- 
dor — Sinners  accept  my  great  faivatiGn.  Enjoy  what  I 
have  purchaied  for  you  by  my  dying  agonies.  Do  not  fuf- 
pedl  my  kindr.efs,  or  refui'e  my  gifts.  This  will  wound  me 
deeper  than  the  fpear  which  pierced  my  fide. — O  the  grace 
of  our  exalted  King  ! — After  ail  this,  can  I  entertain  the 
leal!  doubt,  whether  I  have  a  permiiTion  to  believe  firmly?  ( 1 ) 
Bid  the  judge  ever  befeech  a  condemned  criminal  to  ac- 
cept of  pardon?  Does  the  creditor  befeech  a  ruined  debt- 
or, to  receive  an  acquittance  in  full  ?  Yet  our  Almighty 
Lord,  and  our  Eternal  judgj,  not  only  vouchfafes  to  offer 
thefe  bleflmg?,  but  invites  us — intreats  uj — with  the  moft 
tender  and  repeated  importunity  foiicits  us,  not  to  reject 
them."  (2) 

Paul.  In  thefe  words  you  are  invited  to  be  reconciled  to 
God ;  and  not  to  believe  that  God  is  reconciled  to  you. — 
You  may  be  even  ravifhed,  to  think  of  the  one,  but  iKll  be 
ib  inattentive  to  the  other,  as  not  to  take  any  notice  of  it, 
although  before  you,  in  one  of  the  moil  remarkable  texts 
in  the  Bible. 

Ther.  But  we  are  ftricYly  commanded  by  God  himfelf,  to 
believe  on  the  name  of  his  Son  Jefus  Chrift  (1  Joh.  iii.  23.) 
and  have  God's  promije  and  oath  to  afTure  us,  we  (hall 
certainly  be  faved,  if  we  do.   (3) 

Paul.  True.  Yet  Chrift  has  never  taught  us,  that  Faith 
confifts  in  believing,  that  <e  pardon  is  mine,  grace  is  mine, 
Chrift  and  all  his  fpiritual  blcflings  are  mine."  But  has  gi- 
ven U3  the  ftrongeft  afTurance,  that  many  who  are  very  con- 
fident of  their  title  to  Heaven,  mall  finally  go  to  Hell. — 
Matth.  vii.  22. 

Ther.  Yes,  Sir.  Suffer  me  in  my  turn,  to  put  on  the  airs 
of  afTurance,  and  to  affirm,  that  this  is  that  very  notion  of 
Faith,  which  was  taught,  and  which  was  approved  as  ge- 
nuine, by  our  blefTed  Saviour. — For,  "  our  Lord  bears  this 
teltimony  concerning  Thomas  ;  Tbc?nas  thou  haft  believed. 
Now  then,  I  think,  we  have  got  an  infallible  touchftone. 
Let  us  examine  what  that  is,  which  Jefus  Chrift  calls  be- 
jieving.  Whatever  it  be,  it  is  the  determination  of  Truth 
itfelf ;  and  fhould  pafs  for  a  verdict,  from  which  there  lies 
no  appeal.    And  this,  this  is  the  confciTion  of  Thomas,  7ny 

(1)  D.p.  350.  (2)  D.  Edit.  I.  vol.  i.p.  132. 

(3)  V-P-  35°>  353- 


DIALOGUE.     II.  65 

lord,  and  my  god  !  This,  this  exprefles  what  our  divine 
Mafter  calls  believing.  When,  therefore,  we  confcfs  with 
our  lips,  and  are  perfuaded  in  our  hearts,  that  Jefus  is  our 
Lord,  who  bought  us  with  his  blood  ;  that  jtfns  is  pur  G<jg, 
who  will   exert  all  his  adoral  --.ions  for  our  good  ; 

then  we  truly  believe.  We  believe  in  our  Saviour's  fenfe 
of  the  Word;  we  have  that  Faith,  which  he  allows  to  be 
genuine."  (1) 

Pai  my  dear  Th?r.in,  as  your  nil  lies  at  flake, 

your  all  for  eternity,  do  take  the  bible,  and  read  the 
wnole  paragraph,   with  the  heart  of  an  honeft  ir^n. 

Ther.  1  will. — Heaven  forbid  I  mould  aft  a  difnoneft 
part  in  an  affair  of  fuch  Infinite  importance  !  Joh.  xx. 
24.  But  Y'bcmas,  one  of  the  twelve,  was  not  with  them  when 
Jefus  came,  ver.  25,  The  other  difciples  therefore  /aid  unto 
him,  "  We  have  fan  the  Lcrd.'y  But  he-" f aid  unto*  them, 
11  Except  I  Jball  fee  in  his  hands  the  print  of  (he  nails,  and  put 
my  finger  into  tec  print  of  tie  nails,  and  thrufi  my  hand  into 
his  fide,  I  will  not  believe  "  ver.  26.  And  after  eight  days, 
.  his  difciples  were  within,  and  Thomas  with  them.  Then 
came  Jefus,  the  doers  being  Jbut,  and  food  in  the  mi  dp ,  and 
faid,  "Peace  be  unto  you  "  ver.  27.  Then  faid  he  to  Thomas, 
ie  reach  hither  thy  finger,  and  Behold  my  hands  :  and  reach  hi- 
ther thy  hand,  and  thrufi  it  into  my  fide  :  and  be  not  fait  lefs, 
but  believing,''''  ver.  28.  And  Thomas  anfwered,  av.d  faid  un- 
to him  '•  My  Lord,  and  my  God,"  ver.  29.  jefus  faid  unto  him, 
li  Thomas,  hecanfc  thou  haft  fen  me,  thou  haft  believed  :  ilefzd 
are  they  that  have  not  fen,   and  yet  have  believed. 

Paul.  No  comment  is  needed.  It  is  impoilible  the  {q\Sq 
of  the  words  can  be  made  plainer.  The  thing  that  Tho- 
mas was  fo  faithlefs  about,  was  not  his  particular  intereft 
in  Chrift  ;  nor  was  this  the  thing  he  believed,  that  Chrift 
died  for  him  in  particular.  But  the  refurrecYion  of  Chrift  was 
the  thing,  the  only  thing,  in  queftion  with  him.  Overjoyed, 
to  fee  him,  feel  him,  hear  him,  know  him,  in  the  language 
of  fervent  love,  rea'dy  to  claip  him  in  his  arms,  he  cries  cue, 
my  Lord,  and  my  G  d  !  Thus  then  ftands  the  argument. — 
Becaufe  Thomas  believed  that  Chrift  was  rifen  from  the 
dead,  on  the  cleared  evidence  ;  therefore  juftifying  Faith 
confifts  in  believing,  that  *'  pardon  is  mine,  grace  is  mine, 
Chrift  and  all  his  fpiritual  bleflingsare  mine,"  without  any 
evidence  a:  all,  from  li  Scripture,  fenfe,  or  reafon."     My 

(1)  D.  p,  229,  230. 


66  DIALOGUE     II,   ■ 

dear  Theron,  was  ever  book  abufed  and  perverted  in  this 
apollate  world,  one  half  fo  much,  as  is  the  holy  Bible  ! 

Ther.  But  is  it  not  true  with  relation  to  every  linner, 
and  io  with  relation  to  me,  that  "  Chrift  has  bought  me 
with  his  blood,  and  will  exert  all  his  adorable  perfections 
for  my  good  ?" 

PcaL  Muft  I  again  put  you  in  mind  of  what  your  fa- 
vourite author  fo  plainly  affirms  ?  "  We  have  no  abfolute 
promife  or  declaration  in  Scripture,  that  God  certainly 
will  or  doth  give  Chrift  and  his  falvation  to  any  one  of  us 
in  particular  ;  neither  do  we  know  it  to  be  true  already, 
by  Scripture,  fehfe,  cr  reafon,  before  we  allure  oUrfelves 
of  ir.  Our  ailurar.ee  is  not  imprtffed  by  any  evidence  of 
the  thing;  ;  but  we  muft  work  i:  cui  in  ourieives  by  the 
affiftance  of  the  fpirit  cf  Gcd."  And  that  your  Afpafio  not 
only  likes  the  book  in  general,  but  heartily  approves  of  this 
pailage  in  particular,  you  may  be  affured,  from  the  notice 
he  lias  taken  of  it.,  in  his  preface  to  Mr.  Marshall's  Myftery. 

l^her.  Yes,  and  I  approve  it  too.  For  I  never  fuppefed 
it  was  any  where  taught  in  Scripiure,  that  ««  Chrift  has 
bought  me  with  his  blood,  and  vvjil  exert  all  his  adorable 
perfections  for  my  good,"  and  io  certainly  fave  me  in  par- 
ticular. I  know  there  is  ho  fuch  tiring  affirmed  in  Scrip- 
ture. I  never  pretended  there  was.  And  you  have  mif- 
rep  refented  cur  fcheme,  in  fuppoGng  it  follows  from  what 
we   affirm  grant   of  the  Gofpel,  that  we  are 

ted,  and  entitled  to  eternal  glory,  before  we 
•  e;     We  hold  no  fuch  thing.    There  is  no  fuch  thing 
ftjveal  :  oracles  of  troth.    A  cl  if  there  was, 

I  fhoi  any  fpecfel  allillartee  of  the  fpirit  in  the 

work  of  believing.     That  I  mould  be  laved,  would  be  as 
plain  a  trul  Bible.    And  did  I  believe 

the  Script!  true,  I  could   not  doubt  of  this,  any 

more  in    trdth   therein  contained. — 

j    -    :     >  v,  it  is  impoflible  for  a  roan,    although 
he  is  Oitished  ;:.  is  the  word  of  God,  merely  by  his 

own  ftiength  and  reafon  to  bri  If  to  believe,  unkfs 

the  fpirit  .;r.l  witnefies  with  his  fpirit,  that  he  is  a  child  of 
God.  Becaufe,  before  this,  we  have  no  evidence  of  the 
thing  from  Scripture,  fenfe,  or  reafon.  But  when  '.'  the 
ings  Chrift  and  his  righteaufneTs  nigh  unto 
us,  in  the  promife  of  the  Gofpel  ;  clearing  at  me  feme 
time  our  right  and  warra.u  ;o  intermeddle  withal!,  with. 


DIALOGUE     17.  67 

out  fear  of  vicious  intromiflion  ;"  then  we  can  appropriate 
what  lies  in  the  general  promife,  to  ourfelves  in  particu- 
lar :  And  then  we  can  fay,  "pardon  is  mine,  grace  is 
mine,  Chrift  and  all  his  fpiritual  bleiiings  are  mine."  And 
then  we  can  fee  "  our  title  perfectly  clear."  (1) 

Paid.  O  my  dear  Theron  !  and  thus  at  lait,  you  give 
up  your  warrant  from  the  written  wcid  ;  (2)  as  in  fa ct 
there  is  no  fuch  thing  contained  in  the  Bible  ;  and  now 
your  recourfe  is  to  the  fpirit.  But,  if  hi  fact  die  written 
word  gives  you  no  warrant  for  this  belief — if  in  fad  you 
have  no  right  by  the  Bible  to  lay  this  daim,  the  fpirit  of 
God  has  nothing  to  do  in  the  cafe.  He  cannot  clear  up 
a  right,  where  there  is  no  right  to  be  cleared  up.  He 
Cannot  clear  up  a  warrant,  where  there  is  no  warrant  to 
be  cleared  up.  I  grant  it  is  the  office  of  the  holy  fpirit  to 
open  our  underftandings  to  understand  the  Scriptures,  and 
to  open  our  eyes  to  behold  the  wonderful  things  in  God's 
Law.  But  it  is  not  the  ofhee  of  the  holy  fpirit,  to  open 
our  eyes  to  fee  truths  in  the  Bible,  which  in  fact,  are  not 
there.  It  is  not  the  office  of  the  holy  fpirit  to  make  us 
believe  a  lie  ;  that  is,  believe  that  the  Bible  teaches,  what 
in  facl,  it  does  not  teach  ;  or  to  make  us  new  revelations, 
no  where  contained  in  Scnpture,  on  which  to  venture 
our  fouls  for  eternity.  Nor  13  it  the  bufmefs  of  Faith,  to 
believe  thefe  new  unfcriptural  revelations,  but  only  to  be- 

(1)  D.  f.  295,   362. 

(2)  2  cu  give  up  your  warrant  from  the  written  Word. — By 
the  fiflt  dired  all  of  Faith,  antecedent  to  any  reflection,  I  believe 
that"  God  is  reconciled  tc  me."  (D.p.  169,  362)  Ifthisfuppofed 
truth  was  contained  in  ar\d  taught  by  the  written  word,  it  was 
true  before  I  believed  it,  as  all  grant  :  and  Jo  God  was  <(  re- 
conciled to  me"  before  the  fir  ft  ad  cf  Faith,  But  they  fay, 
it  was  not  contained  there,  it  was  not  true,  God  -was  net  ft  re- 
conciled to  me"  before  I  believed.  But  Gcd's  Word  does  not 
warrant  me  to  believe,  as  truths  any  prop c/it ion,  the  truth  cf 
which  is  net  taught  in  hi:  Word.  All  the  truths  contained 
in  his  Word,  I  mgkt  to  believe.  But  I  have  no  right  to  add 
or  diminijh.  Dent.  xii.  32.  Thou  ihah  not  add  thereto,  nor 
diminifli  from  it.  Rev.  xxii.  18.  If  any  man  ftiall  add  unto 
thefe  things,  God  mail  add  unto  him  the  plagues  that  are 
written  in  this  book.  If  we  add  to  God's  Word,  we  have 
no  warrant  from  Gcd's  fo  crd  to  believe  our  additions  to  be  di- 
vine.    If  any  doubt  of  this,  let  them  read,  2  Tbefif.  H,  n. 


68  DIALOGUE      II. 

lieve  with  all  cur  hearts,  the  truths  already  revealed.  Or, 
to  ufe  your  own  word;,  "  i  know  no  o.h^r  justifying  Faith, 
but  that  which  relates  to  the  Gofpel,  and  believes  its  re- 
port." But  hJere,  jir,  lies  the  wound  of  your  Faith,  and 
this  is  "the  core  and  root  of  the  cott'.roveify,"  that  the 
thing  which  you  believe,  is  not  revealed  in  the  Bible,  nor 
is  there  any  evidence  from  Scripture,  of  the  truth  of  it. — 
And  this  you  know — tliis  you  own,  and  yet  Hill  will  per- 
jfift  in  believing  it,  "  without  any  evidence  from  Scripture, 
fenfe,  orreaibn."  And  to  help  yourfelf  out,  you  call  in 
Lid  of  the  holy  Spirit,  to  terrify  to  a  thing  unrevealed, 
to  a  lie,  a  known  lie  ;  to  teftify  that  fometiiing  is  con- 
tained in  Scripture,  which  you  know  is  not  contained 
there.     'J'.  i   full  allu ranee,  you  may  lay,  "pardon 

is  mine,  grace  is  mine,  Chrift  and  all  his  fpiritual  bjeflings 
are  mine — configued  over  to  me  in  the  everlafling  Gofpel 
—  i  title  perfectly  clear — without  any  evidence  from  ociip- 
ture,  ienfe,  or  reafpn."  (i) 

Oh  my  dear  Tiiercn  1  In  matters  of  this  importance, 
i'c  does  not  become  us  to  footh  and  flatter ;  but  to  {peak 
the  truth  in  uprigjunefs.  Did  you  profefs  to  be  an  Anti- 
nomian,  and  openly  declare,  «« that  the  Elect  were  juftitied 
from  eternity,  or  at  leait  from  the  death  of  Chriil ;  that 
the  holy  fpirit  reveals  to  the  Elect  thtir  juiliticution  in 
God's  own  time  ;  and  that  juiljfying  Faith  confilts  in  be- 
lieving this  new  revelation  ;_"  then  your  fcheme,  however 
inconliftent  with  Scripture,  would  icern,  at  lealr,  to  be 
coifiilent  with  itfetf.  But  now,  as  you  ftate  things,  you 
are  (forgive  me  my  Theron)  you  are,  I  fay,  neither  con- 
fident with  Scripture  nOr  with  yourfelf.  And  your  drefT- 
ing  up  experimental  religion  in  thh  light  (while  Armini- 
ans,  Pelagians,  Socini'ans,  and  Infidels,  laugh  at  the  de- 
lufion)  tends  only  to  embolden  feif-confident  hypocrites  ; 
and  to  leave  the  poor  awakened  Sinner,  thac  has  any 
common  honefty  in  his  heart,  in  a  more  bewildered  cafe 
than  ever.  'Or  if,  by  your  charming  and  affectionate 
manner  of  addrefs,  the  poor  blind  Sinner  is  induced  to 
believe  you,  he  is  in  infinite  danger  of  being  led  to  fettle 
on  a  falfe  foundation,  to  his  eternal  ruin.  For  having 
once  believed — Oh  dreadful  thought  !— Having  once  be- 
lieved, he  muft  never  doubt  again.     He  mull  watch  and 

(i)  D./.  269,  362.     M./>.  173. 


D  I  ALO  G  U  E     II.  69 

pray,  fight  and  ftrive  againfc  doubts,  with  all  his  might, 
as  the  dreadful  Agag,  that  rr.uft  be  parfued  with  fire  and 
fword.  (1)  That  being  once  deluded,  it  is  a  thouland 
to  one,  but  he  lives  and  dies  in  his  delufion  ! 

TBer.  But  decs  not  the  holy  Scripture  exprefsly  fpeak  of  the 
IVitvefs  and  Seal  of  the  Spirit?  Rem.  viii.  16.  Eph.  1.  13. 

Paul.  Yes,  it  does. — But  never — never — as  what  any 
had  before  Faith  and  j unification  :  as  is  the  cafe  with  you. 
Ye  werejedied,  fays  the  Apcftie  to  the  Bphefian Saints.  But 
when?  Before  they  believed  r  No.  After,  tbdtyeielievid 
ye  *wert  paled.  Eph.  1.  13.  And  had  they  this  fpirit  of 
adoption,  before  ihey  were  already  children  ? — No.  But, 
becaufe  ye  are  Jons,  becaufe  ye  are  already  members  of  God's 
family,  therefore,  God  batb  fent  forth  the  fpirit  of  Lis  Sen 
into  your  hearts,   crying,  sJbba,  Father.  Gal.iv.  6. 

So  that  I  muft  needs  tell  you,  my  dear  Theron,  there  13 
not  cne  tittle  in  the  Bible  to  countenance  your  fcheme  : 
But  it  is  all  over  inconfiftence,  filfehood  and  delufion. — 
And  if  your  heart  is  no  better  than  your  head,  you  are  in 
an  infinitely  dreadful  ftate.  What  your  heart  is,  I  do  not 
pretend  to  fay.  This  does  not  belong  to  my  province. 
But  the  fcheme  of  religion  you  plead  for,  leads  directly 
to  deftru&ion.  And  would  that  pilot  be  eftecmed  an  ho- 
neft  man,  who,  for  fear  of  giving  offence,  fhculd  lit  fiient 
and  fufler  the  lliip  to  run  upon  the  rocks — rocks  under 
water,  which  he  knew  would  dam  the  lhip  to  pieces  in  a 
moment,  if  not  avoided. 

Ther.  But,  is  it  not  impoffible  to  truft  in  Chrift,  unlefs 
firft  we  believe  that  Chrift  and  all  his  fpiritual  blefiings 
are  ours  ?    (2) 

Paul.  What  would  you  think,  my  dear  Theron,  of  a 
Neonomian,  or  Arminian,  to  whom  you  were  opening  the 
way  of  ialvation  by  free  grace  through  Jefus  Chrift,  if  he 
mould  thus  reply  ?  "It  is  impoffible  to  trull  in  Chrift  and 
free  grace,  unlefs  firft  for  our  encouragement,  we  are  con- 
fcious  our  lives  are  reformed,  our  fins  repented  of,  and 
that  we  are  difpofed  fincerely  to  endeavour  to  do  our  duty. 
Were  I  thus  prepared,  I  fliouid  dare  to  truft  in  Chriit, 
and  could  hope  that  God  would  accept  me  through  him. 
But  without  thefe  good  qualifications,  it  is  impoffible  I 
mould  dare  to  truft  in  Chrift." 

(1)  D./>.  342,    343.  (*)  D./.312, 


JO  DIALOGUE     II. 

TJer.  I  mould  fuppofe  that  his  own  righteoufnefs  was 
really  at  the  bottom  of  his  Faith,  and  the  very  thing  that 
encouraged  him  to  believe.  And  inch  a  man  does  not  fo 
properly  truil  in  Chrift,  as  in  his  own  righteoufnefs.  And 
a  Faith  built  on  a  falie  foundation;  is  certainly  a  falfe  Faith. 

Paul.  And  pray,  my  Theron,  what  is  it  that  encourages 
you  to  truil  in  Chrift  ?  Not  any  truths  revealed  in  the 
Gofpel  ;  but  fc-mc.hing  of  which  you  have  no  evidence, 
Scripture,  fenfe,  or  reafon.  A  firm  perfuaiion  of 
this  emboldens  you  to  truft  in  Chrift  :  yea,  is  fo  entirely 
the  foundation  cf  your  truft,  that  if  appears  to  you  impof- 
fible,  without  this  previous  perfuafion,  ever  to  trull  in 
Wherefore,  this  perfuaiion  is  at  the  botcom  of  your 
truft.  And,  ilrictly  fpeaking,  you  do  not  fo  properly  trud 
in  Chrift,  as  in  tfrat  perfuafion.  Should  you  ndw  be  con- 
vinced, that  this  perfuaiion  was  a  mere  delufu  n,  your  truit- 
ing  in  phrift  would  ceafe  in  a  moment.  Jull  as  it  is  with 
a  felf-righteaus  perfon,  wh.n  his  eyes  are  open  to  fee  him- 
felf.  Rom.  vii.  9.  lie  Commandment  came,  fin  revived, 
end  I  dted. 

Ther.  But,  "  would  any  perfon  of  the  leaft  prudence, 
erect  his  houfe  up  >n  a  piece  of  ground,  without  a  previous 
co.uictkm,  that  the  fpot  was  his  own."  (1) 

Paul.  Wherefore  then,  we  muft  thus  conclude,  that  all 
the  truths,  already  plainly  revealed  in  the  Gofpel,  which 
are  true  before  we  believe  them,  and  whether  we  believe 
them  or  not ;  that  all  thefe  truths  laid  together,  although 
clearly  underftood,  feen  in  their  fpirkual  glory,  firmly 
believed,  approved  ofantl  liked,  would  not  be  fufnciesit 
to  encourage  a  (inner  to  truft  in  Chrift.  i.  e.  There  ts 
nothing  in  the  written  word,  which,  let  it  be  ever  io  v/:ll 
underftood,  and  ever  fo  firmly  believed,  is  famcieiu  to 
encourage  even  a  regenerate  fmner  (for  i:  is  pl.nn,  rege- 
neration is  before  the  firft  ucl  of  Faith.  Joh.  1,  12,  1  3  )  to 
truft  in  Chrift.  ly  this  deleft,   we  nvail  riril  beiieve 

as  truth, -what  as  yet  is  not  true,  and  that  without  any 
.evidence  from  Scripture,  fenfe,  or  reafon.  And  this  be- 
lief, this  perfuafion,  is  to  be  1  cf  our  trufting 
in  Chrift  ;  foe  he  foundation,  that  without  it,  we 
cannot  '*  with  the  leaft  prudence"  truft  in  him.  And  the 
weight,  the   whole   weight  of  our  eternal  falvation  is  at 

(1)  D.  Edit.  \ft  *vcl.  ui.  p.  285. 


DIALOGUE     H.  ;i 

bottom  laid,  not  on  the  Gofpel,  the  written  Gofpel,  but 
on  a  fuppofed  truth,  we  have  no  evidence  or,  from  Scrip- 
ture, feuie,  or  reai 

On.  my  dear  "i  heron  !     This  is  n  precarious  foundation 
to  '.ensure  your  precious,  your  im  nort  I  upon. 

md  break  .it  might 

.  iwn  ir.*.o  c|  in.     This,   th 

ycur    Afpafio's    be  le,    "  like   placing 

dome  of  a  cathedral  on  th 

Mean  ■..'.  inspired  Apoftles  verily 

v.i  the  w  rit  e  have,  not 

31.) 
bat    ;  icieht 

,      .  .     _.. 

22.) 
And 
inviting  all  to  return  to  <  - 

i 

hicil 

God 
'him? 
are    fet  in    I 

. 
1.   That  the  rnor 

of  the  ds  no 

into 

E  — 

!c  n.  of 
his  ov 

red  to 
him.. 

own    Son.     JL:t   me  believe 
with  all  r  .    that  God  ha-  J.  a  deed 

: 
as   this,    -  . 

d   in   a  moment.     I  (ay,  let  me  believe 
with  God,  of  his   own   mere   mction, 

has  given  his  Son,  one  equal  to  bimfeif,  to  die  for  fuch  a 

I  r.s  this  ;  and  at  once  1  have  the  fulled  convi&i 
bis  felf-movtng  goodnefs,  and  infinite  grece.     It  Hands  in 
bt  brighter  than  the  fun  at  noon-day. 


^2  DIALOGUE    II. 

2.  God  can  confidently  with  the  honour  of  himfelf,  of 
his  law  ana  government,  and  facred  authority,  pardon 
and  fave  thofe,  who,  ftriclly  fpcaking,  arc  infinitely  ill- 
defervirg.  through  Jefus  Chriii,  his  Son.  Kib  honour  is, 
in  every  point  oi  light,  effectually  iecured  by  the  mediati- 
on and  death  of  his  Son.  The  dignity,  the  infinite  dignity 
of  the  fen  of  God,  proves  this  to  the  enlightened  foul. — 
The  refurrection  of  Chriit  from  the  dead,  is  a  vifible  de- 
monflration  of  it.  And  God  himfelf,  in  plain  words, 
declares  it  to  be  true  : — That  he  can  now  be  juf,  and  yet 
juftify  him  that  believeth  in  ye/us.  (Rom.  iii.  24,  25,  26.) 
Now,  if  the  goodnefs  of  the  divine  nature  is  infinite  and 
felf-moving  ;  and  if  he  can,  confidently  with  his  own 
honour,  pardon  and  fave  the  infinitely  ill-deferving  through 
Jefus  Chriit  his  Son  ;  the  only  question  that  remains,  is, 
Who  may,  among  aii  the  funs  of  Adam,  truit  in  this  glo- 
rious Mediator,  return  home  to  God  through  him,  and 
through  his  merits  and  atonement  look  to  the  free  grace 
of  God  for  pardon  and  eternal  life  ? — But, 

3.  It  is  moft  exprefsly  declared,  that  ivbcfoevcr  <will„  may 
come  (Rev.  xxii.  17.)  and  he  that  cometh  jhall  in  no  iiife 
be  cajl  cut.  (Joh.  vi.  37.)  Yea,  orders  are  given  that 
thefe  glad  tidings  mould  be  carried  ail  round  the  world, 
the  Go/pel  preached  to  every  creature.  (Mar.  xvi.  15.)  And 
ali,  even  the  vilcft  and  the  worir,  are  to  be,  as  it  were, 
compelled  to  come  in  (Luk.  xiv.  23.)  prayed  and  befeecked 
to  be  reconciled  to  God  (2  Cor.  v.  20.)  to  repeat  and  be  cc;;- 
wted  (Act.  iii.  19.)  to  return  home  to  Gou  through  Jefus 
Chrift,  to  God,  who  is  as  ready  to  be  reconciled  to  the 
returning  Sinner,  as  the  father  of  the  prodigal  is  repre- 
fented  to  be,  to  his  returning  Son.  (Luk.  xv.  20.) 

Now,  when  the  Sinners  eyes,  in  regeneration,  are  ope- 
ned, to  behold  as  in  a  glafs  the  glory  of  the  Lord,  it  will 
immediately  appear  to  him  the  fitted  and  happieft  thing  in 
the  world,  to  return  home  to  God,  and  be  forever  de- 
voted to  him,  if  he  may.  And  a  clear  fight  and  firm  belief 
of  thefe  plain  GofpeL-truths,  gives  him  the  fulleft  aflur- 
ance  that  he  may  ;  that  it  is  God's  will  he  fhould  ;  and 
that  God  ftands  ready  to  accept  him  through  Jefus  Chrift, 
if  he  does.  (1) 

( 1 )  Except  my  eyes  arefirjl  opened  to  behold  the  glory  of  God, 
i  cannot  fee  the  ground  and  reafon  of  the  Law,  nor  heartily 


DIALOGUE     II.  73 

Indeed,  I  readily  grant,  that  unregenerate  Sinners  do 
neither  fee  the  infinite  amiablenefs  of  God,  nor  really  be- 
lieve the  Gofpci  to  be  true.  The  vail  is  on  their  hearts. 
(zCor.  iii.  16.)  The  Gofpel  is  hid  from  them.  (Matth. 
xi.  25.)  They  are  blind.  (Rom.  xi.  25.)  And  their  blind- 
neii  is  a  vicious  wicked  blindnefs,  anting  from  a  heart 
void  of  love  to  God,  and  fall  of  enmity  agatnft  his  Law, 
and  againft  the  glorious  Gofpel  of  his  Son  ;  as  was  proved 
in  our  former  conversation.     And  in  this  benighted  itate, 

approve  it  as  holy,  jufi  and  good.  Unlefs  the  law  appears  good 
and  glorious,  I  cannot  fee  tbe  wifidom  of  God  in  the  death  of 
his  Sou,  nor  cordially  believe  tbe  Gofpel  to  be  true.  Till  I  fee 
tbe  Gofpel  to  be  true,  I  am  blind  to  the  only  dcor  of  Hope. 
Merely  a  fight  of  the  glory  of  God  as  a  righteous  lawgiver, 
and  a  fight  of  the  glory  of  his  holy  Law,  can  give  no  hepe. 
The  truth  If  the  Gofpel  is  feen,  I  then  behold  (firit.)  The  love, 
the  f elf  moving  gcodnefs  of  Gcd,  in  the  gift  of  his  Son:  But 
not,  that  he  loves  me  in  particular,  and  is  reconciled  to  me. 
Secondly,  I  then  fee,  that  Chrifi  has  fecured  the  honour  of  the 
divine  government ;  and  that  now  God  can  be  juft,  and  yet 
jujiify  the  Sinner  that  btlieveth  in  J  ejus  :  But  not,  that  1  ant 
one  for  whom  he  died,  with  anabfolute  defign  tofave.  Thirdly, 
/  then  fee,  that  any  Sinner  may  return  to  God  through  Chrifi  ; 
and  fee  that  thefe  who  do,  will  be  accepted  and  faved :  but 
not,  that  ii  pardon  is  mine,  grace  is  mine,  Chrifi  and  all  his 
fpiritual  blejfings  are  mine"  In  a  word,  I  fee  the  truth  of  what 
is  already  revealed  in  the  Gofpel:  but  I  do  not  fee  truths  not 
revealed  there.  The  holy  Spirit  helps  me  to  fee  the  truths  al- 
ready revealed ;  but  reveals  no  new  truths.  The  things  which 
I  believe,  were  true  before  I  believed  them.  If,  after  all,  any 
pretend,  there  is  no  difference  between  thefe  two  kinds  cf  Faith  / 
1  only  fay,  if  thefe  two  kinds  of  Faith ,  like  two  roads  which 
feetn,  and  but  feem,  to  lead  the Jame  way,Jhould,  infatl,  lead  to 
two  different  -worlds,  as  far  a j under  as  Heaven  and  Hell ;  it 
is  proper  to  fit  up  thife  monuments,  to  warn  travellers  :  and  the 
nearer  they  are  alike,  the  more  need  poor  travellers  ha<ve  to 
take  heed  they  do  not  miftake.  But  if  they  do,  if  they  will 
mifiake  after  warning,  their  blcod  will  be  upon  their  own  heads  : 
and  they  will  eternally  rems?nber,  that  they  knew,  what  they 
believed,  was  not  revealed  in  Scripture.  They  believed  with- 
out am  e-vidence  from  Scripture,  fenfe  or  reafin. 

H 


74  DIALOGUE      II. 

being  followed  with  the  fears  cf  eternal  mifery,  they  muft 
take  fome  way  for  hope  and  comfort.  Some  go  about  to 
eftabiiih  their  own  righteoufnefs  ;  and  on  that,  build  their 
hopes  for  Heaven.  Others  finding  no  comfort  in  the  way 
of  duties,  try  to  work  up  themfelves  to  a  belief,  thatChriir. 
died  for  them  in  particular,  that  God  loves  them  and  will 
fave  them.  And  if  by  any  means,  they  ccme  to  feei  a 
ftrong  perfuafion  of  this,  it  fo  delivers  thern  from  their 
fears,  and  fo  fills  them  with  comfort  and  joy,  that  they  do 
all  they  can  to  lirengthen  this  perfuafion  :  And  to  this 
end,  apply  an  hundred  texts  of  Scripture,  perverting  them 
from  their  plain  and  natural  meaning.  And  are  yet  oblig- 
ed at  laft  to  own,  that  they  have  no  evidence,  on  which 
to  ground  their  belief,  frcm  Scripture,  fenfe,  or  reaicn  : 
Yea,  that  the  thing  they  believe,  is  not  tiue,  till  it  be- 
comes true  by  their  believing  it  to  be  true.  However, 
their  confeiences  being  quieted  by  this  belief,  they  can 
now  go  on,  eftranged  ficm  a  God  of  infinite  glory,  blind 
to  his  infinite  beauties  :  Nor  do  they  believe,  that  ever 
any  did  love  Goa  for  his  own  infinite  lovelinefs  ;  although 
this  is  the  very  fpirit  of  all  the  Angels  and  Saints  in  Hea- 
ven, and  of  ail  good  men  upon  Earth,  liai.  vi.  3.  2  Cor. 
iii.  18.  (1) 

(i)  Tc  make  the  matter,  ifpcjfble,  ft  ill  plainer,  it  may  be 
thus  Jlated  j  ill.  He  that  is  encouraged  to  come  to  Cbrifi  from 
a  confeicufnejs  of  fome  good  qualification  in  himfelf,  fecretly 
builds  bis  hopes  cf  acceptance  with  God  en  bis  own  rigkteouf- 
Tiefs.  2d.  He  1 bat  is  encouraged  to  come  to  Chrifi from  a  belief 
that  Cbriji  died  for  him  in  particular,  and  that  God  is  recon- 
ciled to  him,  builds  bis  hopes  cf  acceptance  with  God  on  a  de- 
iuflon.  3d.  He  that  comes  to  Cbrifi  without  a  difpofetion  to  be 
reconciled  to  God,  is  only  ft eking  after  falvation  from  Hell,  and 
does  not  deftre  the  filiation  which  the  Go/pel  rjf'crs.  4th.  He 
that  thinks  he  has  a  d ifp cjii ion  tc  be  reconciled  to  God,  but  miter 
Jain  the  glory  of  Gcd,  of  bis  law  and  government,  be  but  de- 
ceives himfelf,  5th.  He  that  is  encouraged  to  ccme,  only  by  the 
free  grace  of  God  through  fefus  Cbrift,  as  revealed  in  the  writ- 
ten word,  builds  bis  hopes  cf  acceptance  en  the  truth.  He  that 
comes  en  this  encouragement,  with  a  hearty  difpoftion  to  be  for- 
ever reconciled  to  Gcd,  and  devoted  to  kirn,  and  t  biffing  for 
grace  fcrevsr  to  live  to  him,  is  a  true  convert.  He  that,  after 
this,  lives  to  God  through  all  trials,  proves  his  faith  by  his 
works,   as  Abraham  did. — Gen,  xxii.  12. 


D  I  ALO  G  U  E    II.  75 

Ther.    I  Tee  you  are  returned  again  to  your  darling  to- 
pic, the  doelrine  of  loving  God  for  his  own  lovelinels. 

Paul.  Yes — And  this  is  the  very  vitals  of  vitaJ  piety.  A 
fenfe  of  the  beauty  of"  the  divine  nature,  and  a  firm  belief 
of  the  truth  of  the  Gofpel,  lay  the  foundation  for  ail  the 
reft,  ([oh.  xvii.  3.)  Repentance  towards  God ',  Faith  tow- 
ards our  Lord  Jefus  Cbnj},  a  life  of  communion  with  Qod 
and  devotedneis  to  him,  joy  inJGod,  and  rejoicing  in  Je- 
fus Chrift.  And  while  the  love  of  Go. — not  a  belief  that. 
God  loves  me  in  particular,  without  any  evidence  from 
Scripture,  fenfe,  cr  reafoo,  but  a  clear  and  lively  fenfe  of 
t.ie  felf-moving  goodnefs  and  infinite  grace  of  Gcd,  as 
manifefted  in  the  gift  of  his  Son,  and  mining  forth  in  the 
whole  Gofpel-way  of  life,  as  exhibited  in  the  written  word, 
is  fried  abroad  in  our  hearts  by  the  Holy  Ghoil  ;  attended 
with  a  full  afiurance  that  we  are  the  children  of  God,  re- 
fjlting  from  a  confeioufnefs  of  a  nihl  fpirit  towards  God  ; 
now  we  know  and  believe  the  love  that  God  hath  to  us-. 
And  infpired  with  a  fenfe  of  the  divine  glory,  the  beauty 
of  God's  Law  and  government,  tiie  glory  of  the  way  of 
falvation  by  free  grace  through  Jefus  Chriit,  the  free 
fovereign  grace  of  God  in  calling  us  into  the  kingdom  of 
his  Son,  we  rejoice  with  joy  unfpeakable  and  full  of 
ry  :  And  habitually,  and  actually,  through  the  cpuffe'-of 
our  lives,  prefent  ourfeives a  living  facrifice  to  God  thrc 
Jefus  Chriit  ;  to  be  for  him,  entirely  for  him,  and  that 
forever.  Nor  do  we  feel  any  need  to  bring  your  hind 
of  Faith  into  the  account. 

You  remember,  my  dear  Theron,  that  parabolical  pic- 
ture of  a  true  Saint,  of  a  real  Chriftian,  given  by  our 
bleiTed  Saviour,  in  Maith:  xiii.  23.  whofe  representations, 
if  we  do  not  believe,  we  do  indeed  make  God  a  liar.  He 
that  received  feed  into  the  good  ground,  is  be — not  that  hath 
a  new  revelation  of  a  new  truth  not  contained  in  the  Gof- 
But  is  he  that  bearetb  the  word,  and — what  next  ? 
Nor,  is  really  perfuaaed  in  his  heart,  that  u  pardon  is 
mine,  grace  is  mine,  Chrift  and  all  his  fpiritual  bleifinga 
are  mins,"!  without  any  evidence  '-'from  Scripture,  fenfe, 
or  reafon"  But,  heareth  the  word  and  underjiandetb  it 
fo  as  in  it,  to  beheld  as  in  a  glafs,  the  glory  cf  the  Lord. 
Which  alfo — what  ?  Complains  that  his  graces  are  no 
more  to  be  feen  f<  than  the  liars  at  noon"  1  No,  what 
H    2 


76  DIALOGUE      II. 

then?  Which  alfo  bcareth  fruit. — How  much?  So  little 
that  no  eye  can  fee  it  !  Or  at  moil,  but  juft  difcern  it, 
'« as  a  glow-worm  in  the  night"  !  And  that  in  fo  unftea- 
dy,  uncertain  a  manner,  that  for  his  life  he  cannot  teil 
whether  there  be  any  fruit  or  no  ;  but  rather  the  moic  he 
looks,  the  more  "  his  doubts  are  incre^i'ed  ?  ( i)  No,  no, 
far  from  this — and  bringeth  forth  fome  a  hundredfold,  fome 
fixty,  fine  thirty. — Yes,  my  Theron,  that  is  good  ground 
indeed,  which  yields  an  hundred  bufhels  of  grain,  for  one 
that  was  fov. n  ;  or  fixty,  or  even  thirty. — And  thus,  the 
grain  of mufardfeed,  becometh  a  great  tree.  (Ver.  31,  32.) 
And  thus,  the  leaven  fpreads  till  the  whole  is  leavened.  (Ver. 
33.)  And  this  is  the  idea,  the  grand  and  nobie  idea,  our 
blefled  Saviour  had  of  a  true  Chriilian  !— It  is  granted, 
there  is  great  difference  in  the  degrees  of  fruitfnlneis  in 
true  converts,  fome  an  hundred  Void,  feme  fixty,  fome 
thirty. — But  thofe  who  bring  forth  no  good  fruit,  whate- 
ver ravifhing  joys  they  may  fomedmes  have  had  (Ver.  20) 
are  by  our  blefled  Saviour  pictured  by  the  fmiilitude  of— 
fiony  ground — thorny  ground. 

Thcr.  But  I  have  an  unanfwerable  objection  againft  this, 
account  of  the  nature  cf  juftifying  Faith.  For,  whereas 
in  the  holy  Scriptures  it  is  reprefented  to  be  an  exceeding- 
difficult  thing  to  believe  ;  according  to  you,  there  is  no 
difficulty  at  all  in  it,  when  once  the  Sinner,  in  your  fenfe 
of  things,  is  regenerate,  and  believes  the  Gofpel  to  be 
true  with  all  his  iieart. 

Paul.  Right,  my  dear  Theron.  The  difficulty  is  now 
over.  For  he  is  not  obliged  to  believe  '«  without  any  evi- 
dence from  Scripture,  fenfe,  or  reafon."  The  way  in 
which  he  is  to  return  to  God,  all  lies  open,  plain  before 
him.  And  it  appears  to  him  the  fittefl  and  happieft  thing 
in  the  world,  to  return  home  to  God  through  Jefus  Chrifl.. 
And  he  does  it  with  all  his  heart.  (2) 

(1)  D.p.  361,  362. 

(2)  Return  heme  to  God — By  this  phrafe  Paulinus  means 
exaclly  the  fame  with  thofe  words  in  fer.  i<v.  1.  If  thou 
wilt  return,  O  Ifrael,  faith  the  Lord,  return  unto  me. 
And  in  Ezek,  xxxiii.  11.  Turn  ye,  turn  ye  from  your  evil 
ways ;  for  why  will  ye  die  !  And  in  Ad.  Hi.  19.— Repent  and 
be  converted,  that  your  fins  may  be  blotted  out.  From  being 
enemies,  repent  and  turn}  and  be  reconciled  to  God,  2  Cor.  a\ 


DIALOGUE     II.  77 

Ther.  Wherein  then  confifts  the  difficulty  of  believing  ? 

Paul.  The  difficulty  in  the  way  of  embracing  the  Gef- 
pel  in  a  faving  manner,  according  to  the  New  Teicament, 
arifes  from  a  worldly  fpirifj  a  felf-righteous  fpirit,  and 
being  dead  in  fin. 

(i)  From  a  worldly  fpirit:  Men  are  generally  fo  at- 
tached to  worldly  things,  riches,  honour,  and  plcafure, 
that,  although  they  mig;it  be  glad  to  know  they  mould 
go  to  Heaven  when  they  die,  yet  they  hive  no  heart  to 
become  the  difciples  of  Chrift  ;  to  deny  themfelves',  take 
up  their  crofs  and  follow  him  ;  and  take  God  for  the  alone 
portion  of  th^ir  fouls.  Therefore,  when  they  are  invited 
10  come  to  this  feaft  (and  a  feaft  indeed  it  is,  to  a  rege- 
nerate Sinner,  whofe  eyes  are  opened  to  fee  things  as  the/ 
are)  they  defire  to  be  excufed.  (Luk.  xiv.  18)  And  they 
make  light  of  it,  an  J  go  their  ways,  one  to  bis  farm,  another 
to  his  merchandize.  PViatth.  xxii    5. 

(2)  From  3. felf-rigbteous  fpirit.  Rom.  ix.  31,  32,  33. 
For  if  a  Sinner  is  fo  terrified  with  the  fears  of  eternal 
damnation,  that  he  can  take  no  comfort  in  worldly  enjoy- 
ments ;  and  fo  is  quite  prepared  to  hear  Afpafio  urge  him 
to  believe,  that  God  leves  him,  and  Chrift  died  for  him  ; 
yet  there  now  remains  the  chief  difficulty  in  the  way  of 
true  Faith,  unremoved,  viz.  to  yield  the  point,  that  the 
Law  not  only  does  in  fact,  require  ftnlefs  perfection,  en 
p3in  of  eternal  damnation,  and  that  he  is  under  the  cur/e 
of  this  Lw,  but  that  this  Law  is  holy,  juft,  and  good  : 
And  i'o  he  juftly  condemned,  and  in  f^Ct,  in  the  hands, 1 
and  at  the  difpof.il  cf  a  fovereign  God.  Thif — thit — a 
proud  felf-righteous  fpirit,  is  diametrically   oppofite  unto. 

20. It  is  worthy  to  be  obferved,  that  according  to  St.  Peter 

repentance  is  before forgivnsfs .  Repent  and  be  converted,  that 
your  fins  may  be  blotted  out.  And  this  is  the  doclrine  God  as 
taught  in  all  ages  of  the  world.  By  Mofes,  Lev.  xxvi.  40  — By 
David,  Pfal.  xxxii.  5. — By  Ifaiab.  If  at.  Iv.  7. — By  John 
Baptijl,  Mar.  i.  4. — By  Chri/t,  Mo.tth,  v.  4.  Luk.  xiii.  3. — 
By  all  the  Apoftles  on  the  day  of  Penticof},  Ati.  ii.  37,  38,  39. 
and  indeed  all  over  the  Scripture.  But  there  is  -nothing  of  the 
nature  cf  repentance  before  for givnefs  in  Theron's  fckeme.  Yea, 
his  repentance,  prof ejfedly,  arifes  wholly  from  a  belief  1 1  at  hisfns 
are  forgiven.  So  that  he  is  forgiven  before  he  begins  to  repeat, 
H     3 


78  DIALOGUE    II. 

And  to  be  brought  to  this,  is  killing  work.  Rom.  vii.  9, 
'The  commandment  came,  fin  revived,  and  I  died. 

(3)  From  being  fpiritually  dead  : — For  when  the  Law 
has  thoroughly  done  its  work,  and  the  Sinner  fees  and  feels 
the  truth,  that  he  is  dead  in  fin,  juftly  condemned,  abfo- 
lutely  helplefs  and  undone  in  himfeif,  in  the  hands  of  a 
fovereign  God,  who  hath  mercy  on  whom  he  will  have 
mercy — there  now  needs  the 'fame  mighty  power  whereby 
Chrifr.  was  raifed  from  the  dead,  to  quicken  this  dead 
Sinner-  And  it  muft  wholly  proceed  from  the  mere  free 
fovereign  grace  of  God.  (Eph.  i.  19,  20,  compared  with 
Eph.  ii.  1,  8.)  That  regeneration  does  thus  precede  the 
nrft  act  of  Faith,  is  plain  from  Joh.  i.  12,  13,  where  con- 
cerning all  true  believers,  it  is  faid,  nvbich  were  bem — 
that  is,  antecedent  to  the  firft  act  of  Faith — which  were 
born,  not  of  blood,  nor  of  the  will  of  the  fiejh,  nor  of  the  it'/// 
of  man,  but  of  God.      See  alfo  joh.  iii.  3,    c. 

But  thefe  three  difficulties  being  removed,  and  Sinners 
made  willing  in  the  day  of  his  power  (Pfal.  ex.  3.)  all  is 
eafy.  Sinners  now  come  flying  to  Chrift,  as  naturally  as 
doves  to  their  windows.  (Kai.  lx.  8.)  For  God  appears  to 
be  infinitely  glorious,  and  the  Gofpel  to  be  divinely  true. 

And  here,  by  the  way,  my  dear  Theron,  it  is  worthy  of 
your  diligent  attention,  that  it  is  a  common  thing  in  the 
New-Teilament,  10  promife  falvaticn  to  thofe,  who  believe 
the  truth  of  the  Gofpel  with  all  their  hearts,  and  to  fpeak 
of  fuch.  as  true  Saints  :  Becaufe  where  this  is,  every  thing 
elfe  will  follow  of  courfe.  In  this  view,  you  may  at  your 
kifu:e,  read  the  fallowing  Scriptures.  Matth.  xvi.  16. 
17.  Mar  xvi,  15.  16.  joh.  vi.  68.  6g,  ar.d  xvii.  3,  8, 
and  ;<x.  30,  31.  Act.  viii.  37.  Rom.  x.  9.  1  Cor.  xii. 
3.  1  joh.  i-v,  15,  and  v.  r,  5.  Some  of  which  are  f.oly 
perverted  by  fome  writers  ;   particularly,  Rom.  x.  9.    (1) 

Ther.  The  clock  lb  ikes  nine — it  is  time  for  me  to  retire 
■ — However,  before  I  go,  pray  point  out,  in  brief,  the  chief 
difT  rentes  between  what  you  call  true  F;  ith,  and  tbeFaifch 
I  have  been  pleading  for  that  I  may  have  them  to  confi- 
der  at  my  irifu'-e.  For  I  defign  more  thoroughly  to  look 
into  tins  matter,  than  ever  yet  I  have  done. 

Paul.  Among  the  many  differences  which  might  be  men- 
tioned, 1  will  only  point  out  thefe  twelve. 

(1)  D.  p.  291.  Marrow  of  Mod.  Div.  Notes,  p.  155,156. 


D  I  ALO  G  U  E     II.  79 

(i)  Regeneration  is  neceflarily  previous  to  the  firft  aft  of 
true  Faith.  But  your  Faith  may  exift  in  an  un  regenerate  heart. 

(2)  True  Faith  fuppofes  the  Law  and  Gofpel  are  rightly 
underitood,  and  beheld  in  their  glory  ;  the  Law  approved 
with  all  the  heart,  as  holy,  juit,  and  good  ;  the  Gofpel 
believed,  and  complied  with,  with  all  the  heart.  But  your 
Faith  is  confident  with  a  reigning  enmity  againlt  both 
Law  and  Gofpel. 

(3)  True  Faith  is  an  holy  aft.  But  yours  has  nothing 
of  the  nature  of  hqlinefs  in  it ;  arifes  from  no  higher  prin- 
ciple than  felf-love. 

(4)  In  true  Faith,  nothing  is  believed  but  what  is  plain- 
ly revealed  in  the  holy  Scriptures.  But  in  your  Faith,  the 
main  things  believed,  are  no  where  contained  in  the  Bible. 
"  Pardon  is  mine,  grace  is  mine,  Chrilt  and  all  his  fpiri- 
tual  blefiings  are  mine." 

(5)  In  true  Faith,  the  things  believed  were  as  true,  be- 
fore they  were  believed,  as  after  ;  being  all  contained  in 
the  Scriptures  of  truth.  But  in  your  Faith.,  the  things  be- 
lieved were  not  true,  before  they  were  believed  ;  not 
being  contained  in  the  Bible. 

(6)  True  Faith  is  founded  wholly  on  that  revelation, 
■which  is  made  in  the  written  word.  But  your  Faith,  hav- 
ing no  fupport  from  Scripture,  fenfe,  or  reafcn,  is  founded 
wholly  in  a  heated  Imagination  ;  or,  which  is  no  better, 
on  a  new  revelation,  not  contained  in  the  written  word  : 
i.  e.  One  is  founded  on  good  evidence,   the  ether  not. 

(7)  The  great  difficulty  in  the  way  of  true  Faith,  arifes 
from  the  wickednefs  of  the  heart.  But  the  great  difficulty 
in  the  way  of  your  Faith,  is,  that  there  is  no  evidence  of 
the  truth  of  the  thing  believed,  from  Scripture,  fenfe,  or 
reafon  :  But  rather,  a  man  is  obliged  to  go  contrary  to 
them  all. 

(8)  True  Faith  is  wrought  in  the  heart  by  the  holy 
fpirit,  in  regeneration,  imparting  divine  life  to  the  dead 
foul,  opening  the  eyes  to  behold  divine  truths  in  their 
glory  and  reality  :  In  confequence  of  which,  the  Gofpel 
is  underilood,  believed,  and  embraced  with  all  the  heart. 
But  your  Faivh  is  wrought  by  your  being  made,  by  fume 
means  or  other,  to  believe  fome  things  as  true,  that  are  not 
revealed  in  Scripture. 

(9)  In  true  Faith,  the  way  of  falvation  by  free  grace 
through  Jefus  Chrift,  being  underftood  and   believed,  is 


So  D  I  A  L  O  G  U  E      II. 

heartily  approved  of,  and  acquiefced  in,  as  being  glorious 
for  God  and  fafe  for  the  bin  per  :  And  our  entire  depen- 
dence for  acceptance  with  God,  is  on  the  free  grace  of 
God  through  Jefus  Chtift,  as  exhibited  in  the  written 
word.  Wnereas,  your  Faith  does  not  properly  confiil  in 
dependence,  but  in  confluence. — Not  in  looking  to  the 
free  grace  of  God  through  Jefus  Chrifl,  that  you  may  be 
pardoned,  fanclified  and  faved  ;  not  in  flying  for  refuge, 
and  laying  hold  on  this  hope  fet  before  you  ;  but  in  being 
confident,  that  "  pardon  is  mine,  grace  -is  mine,  Chrift 
and  all  his  fpiritual  bleffmgs  are  mine."  In  being  "  really 
perfuaded  in  my  heart,  that  Chrift  is  mine,  and  that  I 
ftrall  have  life  and  falvation  by  him"  ;  without  any  evi- 
dence *•*  from  Scripture,  fenfe,  or  reafon."   (1) 

(io)  True  Faith  is  always  attended  with  love  to  God, 
ariiing  from  a  fenfe  of  his  own  infinite  amiablenefs,  as  its 
infeparable  concomitant.  Your  Faith  is  fometimes  followed 
with  a  feeming  love  to  God,  arifing  merely  from  believ- 
ing that  he  loves  you. 

(n)  But  the  moft  remarkable  difference  of  all,  is,  that 
true  Faith  actually  unites  the  man  to  Jefus  Chrifl,  as  the 
branch  is  united  to  the  wine.  (Joh.  xv.  5.)  In  confequence 
of  which,  every  true  believer  actually  receives  the  fpirit 
of  Chrift  to  dwell  in  him.  (2)  Rom.  viii.  9.  Eph.  i.  13. 
Gal.  iii.  2,  14.      1  Joh.  iv,  13,  and  ii.  27.    Rom.  viii.  14. 

( 1 )  /  grant,  that  writers  on  that  fide  cf  the  queftion,  fpeak 
much  cf  tnfiing  in  Chrift,  and  re/ling  upon  him,  Cifr.  Tct 
according  to  them,  previous  to  this  tritf ,  and  that  which  en- 
courages to  it,  is  a  belief  that  " pardon  is  mine,  grace  is  mine, 
Chrifl  and  all  his  fpiritual  blefjhgs  are  mine."  And  Jo  1  be- 
lieve that  my  fins  are  pardoned,  before  I  begin  to  trufl  in  Chrifl. 
1  do  not  comt  io  drift,  but  rather  ft  and  off  and  keep  at  a  dif- 
tance,  till  I  fee  he 'is  ?nine,  and  can  call  God,  my  God.    So  that 

fr  icily  fpeakir.g,  1  am  jifiifted,  and  know  that  I  am  juftified, 
before  1  dare  come  to  Chrift,  and  truji  in  him.  2'hus  the 
matter  is  fated,  in — D.  p.  312. 

(2)  si  I  though  it  is  plain  from  Scripture  f  that  regeneration 
is  before  the  fir  ft  acl  effaving  Faith  (Joh.  i.  12,  13.^  And 
that  Faith  is  wrought  by  the  influences  of  the  holy  fpirit  (Eph. 
i.  1 9.  J  Yet  it  is  equally  plain,  that  the  gift  of  the  holy  fpirit, 
to  dwell  in  us,  as  an  abiding  principle  of  divine  life,  is  after 
we  are  united  to  Chrift  by  Faith  (Eph.  i,  13.  Gal,  Hi.  14.^ 


DIALOGUE     II.  5l 

Gal.  v.  18.  In  confequence  of  this,  a  certain  foundation 
is  laid,  to  bring  forth  fruit  unto  God  (Rom.  vii.  4.)  in 
every  inftance  (Matth.  xiii.  23.)  And  the  -path  of  the  juft 
is  as  the  Jhining  light,  nohitb  jhineth  more  and  mere  zono  the 
perfect  day.  (Prov.  iv.  18.)  If  be  failetb,  he  rifeth  up  again, 
(Picv.  xxiv.  16.)  Every  branch  that  beareth  fruit,  GOD 
purgetb  it,  and  fo  it  krlngcth  forth  more  fruit,  (job.  xv.  2.) 
Whence,  near  or  quite  all  the  Saints  we  read  of  in  Scrip- 
ture, ufually  fpeak  the  language  cf  afTurance,  as  being 
confeious  to  this  divine  habitual  change  wrought  in  them  by 
God's  holy  fpirit.  But  thus  it  is  not  with  ycur  kind  of  Faith. 
Nor  is  aiTurance  this  way  to  be  obtained  on  your  fcheme. 

(12)  As  a  natural  confequence  of  the  whole,  the  feveral 
fyftems  of  experimental  religion,  refulring  from  thefe  two 
kinds  of  Faith,  however  in  appearance  they  may  be  alike, 
yet  in  reality,  are  effentially  different  throughout.  While 
the  true  believer  is  driving  to  grow  in  grace,  the  falfe 
pretender  is  ftriving  to  maintain  his  deluiion. 

7 her.  I  thank  you,  fir,  for  prefent  inftruclions  ;  and 
with  your  leave  I  will  return  to-morrow  evening  ;  as  I 
want  to  hear  your  thoughts  on  one  fubjec~t  more. 

Paul.  The  evening  {hall  be  at  your  fervice,  God  willing. 

So  ended  the  fecond  converfation,  and  I  retired  again  to 
my  clofet — with  what  views  of  my  fpiritual  ftate,  you  may 
eafily  guefs. — Oh,  my  dear  Afpafio  ! — What  !  Are  we  all 
wrong  !  Or  have  I  miiunderflood  your  fcheme !  I  hope, 
I  wifh,  no  poor  Sinner  on  earth  was  ever  fo  deluded  as  I 
have  been. — The  Lord  have  mercy  on  me  ! — O,  my  dear 
Afpafio,  that  you  had  been  prefent,  and  heard  all  that  paf- 
fed  ! — But  alas,  the  wide  ocean  keeps  us  three  thoufand 
miles  apart !  However,  with  you,  even  now  with  you,  is 
the  diftrefTed  heart  of 

Your  disconsolate 

THERON. 

After  union  to  Cbri/i  nve  have  a  covenant-right  to  the  holy 
fpirit  (Gal.  Hi.  zg.J  may  have  divine  grace,  at  any  time,  for 
ajhing  (Luk.  xi.  I  3. )  But  before  union  vuitb  Cbrifl,  vje  have  no 
right — God  is  at  abfolute  liberty — nve  lie  at  his  fovereign  mercy, 
(Rom.  ix.  15,  \%.)  And  accordingly r,  regenerating  grace  is  the 
effeel  of  his  fovereign  good  pleafure,  (Matth.  xi.  25,  26.  J  No 
promifes  of  faving  grace  are  made  to  the  prayers  or  doings  of 
Sinners  out  ofChriJl,  (Gal.  Hi.  10.  2  Cor,  i.  20.  Job.  Hi.  18,  36. 


DIALOGUE    III 


Wednefday  -Evening,   December  13,    1 75 8. 

A  CCORDlNG  to  appointment,  I  made  my  third  vifit. 
■*■•*•  The  fubjecl:  proposed  was  the  do&rine  of  assurance. 
We  foon  entered  upcn  it ;  and  this  is  the  fum  of  what 
parted  : 

Tier.  May  the  people  of  God,  in  this  life,  attain  to  2 
certain  affurance,  that  they  are  in  a  ftate  of  favour  with 
God,  and  entitled  to  eternal  glory  ? 

Paul.  As  theft  is  a  fpecific  difference  between  true  grace 
and  all  counterfeits  ;  as  true  grace  in  the  heart  is  naturally 
difcernible,  like  ail  our  other  inward  biaffes  ;  as  the  Saints 
in  Scripture  ufually  fpeak  the  language  ofaffurar.ee;  as 
Saints  in  all  ages  are  exhorted  to  feek  affurar.ee  (2  Pet.  i. 
10.)  and  as  there  are  many  rules  laid  down  in  Scripture  to 
determine  in  this  cafe,  and  many  promifes  made  for  the 
encouragement  of  Saints,  the  defigned  advantage  of  which 
cannot  be  enjoyed  without  affurance  ;  fo,  for  thefe  and 
other  reafons,  I  believe,  that  affurance  is  attainable,  in  this 
life,  in  all  ordinary  cafes  at  leaft. 

Ther.  How,  and  by  what  means  may  the  children  of 
God  attain  affurance  ? 

Paul.  Sari&ificatron,  taking  the  word  in  a  large  and 
comprehensive  (enk,  is  the  evidence,  the  only  Scripture- 
evidence  of  a  good  eftate. 

Ther.  What  do  you  mean  by  fanctifkation,  in  this  large 
and  comprehensive  fenfe  ? 

Paul.  It  is  ufual  for  divines  to  diftipguifh  between  rege- 
neration and  converfion  ;  between  fir  11  converfion  and 
progreffive  fa  notification  ;  between  divine  views  and  holy 
affections ;   between  grace  in  the  heart,  and  an  holy  life 


DIALOGUE     III.  83 

and  converfation  ;  but  I  mean  to  comprehend  all  under 
one  general  name.  You  may  call  it  the  image  of  God,  or 
holinefs  of  heart  and  life,  or  a  real  conformity  to  the  divine 
Law,  and  a  genuine  compliance  with  the  Gcfpel  of  Chrift. 
I  have  already  let  you  fee  what  I  apprehend  to  be  the  na- 
ture of  Law  and  Gofpei,  of  love  to  God  and  faith  in  Chriit. 
When  I  fay,  this  is  the  only  evidence,  I  mean,  that  tiiis  is 
the  only  thing,  wh  :  ein  Saintsand  Sinners, in  every  initance 
differ.  One  has  the  image  of  Gol>,  the  other  lias  not.  O, 
to  exprefs  myfelf  in  the  language  of  inspiration  (joh.  xvii. 
3.)  2'his  is  life  eternal ',  to  know  thee',  the  only  true  God,  and 
'Jefus  Cbrijl  wk     .  basfent.      And  (1  Joh.  ii.  3..}.,  5.) 

hereby  we  do  know  that  we  h  ozv  him,  if  ewe  keep  his  com- 
ments.    He  teat  faith,  1  rd  keepetb  not  bis 
commandments,   is   a  liar,  and  the  truth  is  net  in  him.     But 
3  keepetb  bis  ~a::rd,  in  bim  verily  is  the  lo-tre  of '  Goa 
Hereby  know  ive  that  ive  are  in 

Tier.  What  is  the  belt  method  a  true  Saint  can  take,  to 
maintain  a  conftant  aiiiirance  of  ~:.'u  go  >d  eiute  r 

Paul.  To  live  in  the  exerciie  of  all  Chriftian  gr  ices  in 
his  own  heart  every  day,  and  to  be  constantly  ini.asnced 
and  governed  by  them  in  all  his  external  cendud  in  the 
world:  Gro-ving  in  grace ,  ar.d  prejjing  forward  to  perfec- 
tion.   2  Pet.  i.  5,  11. 

Ther,  But  is  it  poffible,  that  all  true  vSaints  mould  Jive  fo  ? 

Paul.  Why  not  : — For,  they  are  ail  delivered  from  the 
power  of  (in,  (Rom.  vi.  2*14.)  are  married  to  Chriit,  in  whom 
ail  fullnefs  dwells,  (Rom.  vii.  4  )  have  alret  prin- 

ciple of  grace  in  their  heart?,  (joh.i.  15.)  and  the  fpirit  of 
God  actually  dwelling  in  them  (Rom.  viii.  9.)  and  con- 
ftantly  influencing  them,  to  fuch  a  degree,  that  they  do  net, 
they  even  cannot,  feel  and  live  as  others  co  (1  Joii .  iii.  9(1) 

(1)  1  job.  Hi.  9.  If  hofec-jer  is  horn  of  G:d,  dot h  not  com- 
mit fin  :  for  b:s  feed  remaineth  in  him  :  and  he  cannot  fin, 
becaufe  be  is  born  of  God. — He  doth  net,  and  be  cannot,  at 
any  time :  for  bis  feed  always  remaineth  in  /.  km  .  fo  that  theft 
words  teach  us,  that' there  is  at  all  times  a  real  difference 
between  a  Saint  and  a  Sinner. 

It   is   true,    there  is    no   particular     bias    or    inclination, 

whether    nature!    or    gracious,     in    the    heart    of  7r.cn,     but 

may  be  count  era  *  to  counter  act  the  habitual  bias  of 

he  heart,  is  quite  different  from  aciing  agreeably  to  the  habitual 


84  DIALOGUE     III. 

yea  actually  carrying  on  the  work  of  fanclification.  (Joh. 
xv.  2) — The  Gcd  or  all  grace  ready,  meanwhile,  to  grant 
all  further  needful  help,  as  ready  as  ever  a  kind  parent 
was  to  give  bread  to  a  hungry  child.  (Matth.  vii.  y,  n.) 
So  that  they  are  completely  furnifhed  to  live  daily  in  the 
exerciie  of  every  grace.  (Eph.  ii.  10.)  Yea,  this  is  expected 
of  them,  as  they  would  act  up  to  their  proper  character. 
(Eph.  iv.  i.)  Ye;:,  I  will  venture  to  add,  h.iving  fo  good 
an  authority  as  the  ^cn  of  Gcd,  that,  though  there  are 
different  degrees  of  grace  and  fruitfuinefs  among  true 
Saints,  yet  it  is  their  common  character  to  bring  forth  fruity 
fame  an  hundred fold, feme fixty,  feme  thirty.  (Matth.  viii.  23.) 
So  that  itfeems  more  dirncuk  to  reconcile  it  with  Scripture, 
that  a  true  Saint  (there  being  no  extraordinary  bodily 
diieafe,  as  the  hypochondria,  &c.  nor  other  extraordinary 
circumitances,  that  may  account  for  it)  (hould  live  along 
in  the  dark,  full  of  doubts  and  fears  about  his  ftate,  from 
year  to  year  ;  I  fay,  more  difficult  to  reconcile  this  with. 
Scripture,  than  it  is  to  prove  thai  they  may  live  fo,  as  to 
make  their  calling  and  election  fure,  according  to  that  ex- 
hortation in  2  Pet.  i.  5,11. 

lias  of  the  heart.  The  Saint  counteraSls  the  habitual  bias  of 
his  heart,  when  he  fins.  The  Sinner  ads  agreeable  to  the  ha- 
bitual bias  of  his  whole  heart,  when  hefns.  So  a  Saint  never 
fins  with  all  his  heart,  as  the  wicked  man  does.  He  cannot, 
bicaife  his  feed  remains  in  him;  becaife  he  is  born  of  God. 
Thefpirit  lufieth  againf  theflefi  j  fo  that  he  cannot.  Gal.  <v.  1 7. 
Therefore  good  men,  when  they  fall,  are  reflefs  till  they 
come  to  repentance  ;  as  was  the  cafe  with  David.  Pfal.  xxxii. 
3,  4,  5.  For  they  are  out  of  their  element  ;  all  is  vanity 
and  vexation  of  fpirit;  as  was  the  cafe  with  Solomon.  Eccl. 
l,  2.  A:  at- hen  Haman  led  Mzrdecai  through  the  freet  of 
Shujhan,  on  the  king's  herfe,  dreffed  in  the  royal  apparel,  and 
proclaimed  his  honours  in  the  ears  cf  the  people,  he  ailed  ex- 
ceeding contrary  to  the  habitual  bias  of  his  heart.  Ejlh.  vi. — 
So  did  Peter,  when  he  denied  his  majler  ;  and  therefore  at 
one  look  cf  Chrift,  he  went  out  and  wept  bitterly.  So  that 
thefe  inftances,  though  often  alledged,  are  not  to  the  purpofe  of 
foney -ground  hearers.  Fcr  they  have  no  rcct  in  themf elves.—- 
They  receive  the  wrord  with  joy,  endure  for  a  while,  and 
fall  away.  Matth.  xiii.  20,  21. — See  Mr.  Edwards  on  Reli- 
gious Ajfetlions,  p.  274,  277. 


DIALOGUE     III.  S5 

Ther.  But  I  have  known  Tome,  efteemed  true  converts, 
who  after  their  converfion,  have  lain  dead,  without  any 
ieniible  divine  influence,   for  months  together. 

Paul.  Why  did  not  you  add, — and  years  together? — 
For  once  I  knew  of  one,  counted  an  eminent  Chriitian,  who 
declared  he  lay  dead  twelve  years,  without  one  act  of  grace 
all  that  time.  Bat  what  good  do  fuch  conversions  do  ?  It  men 
are  as  much  under  the  power  of  fpiritual  death  after  their 
conventions,  as  before,  what  benefit  is  there  in  being  con- 
verted? And  what  becomes  of  all  thofe  Scriptures,  which 
declare,  He  jbali  fave  bis  people  from  their  fins.  Iviatth.  i.  21. 
That  Tie  might  fcrve  him,  without  fear,  in  holinefs  and  righ- 
tecufnefs  all  the  days  of  our  lives.  Luk.  i.  43.  A  new.  heart 
will  1  give  you,  and  a  new  Jpirit  will  1  put  within  ycu,  and 
1  will  take  away  the  ftony  heart  cut  of  your  fiejh,  and  I  will 
give  you  an  heart  of  fiejh  :  and  1  will  put  ?ny  j'pirit  within 
you,  andxaufe  ycu  to  walk  in  myfiatutes,  and  ye  jhall  keep  my 
judgments,  and  do  them.  Ezek.  xxxvi.  26,  27.  Who  gave 
himfelf  for  us,  that  he  might  redeem  us  from  all  iniquity,  ar.d 
purify  unto  himfelf  a  peculiar  people,  zealous  of  good  works. 
Tit.  ii.  14. — And  pray  take  notice,  my  dear  Theron, 
that,  as  God  gave  the  law  written  on  tables  of  done,  to 
Ifrael,  to  all  Ifrael  according  to  the  fiejh,  which  covenant 
(Deut.  ix.  9,  15,)  they  did  break  (Heb.  viii.  9,)  fo  he  has 
exprefsly  promifed  to  all  the  fpiritual  Ifrael,  i.  e.  to  all  true 
believers  (Gal.  iii.  29,)  that  ne  wili  write  his  law  in  their 
hearts  ;  i.  e.  give  them  an  inward  temper  of  mind  anfvver- 
able  to  his  written  law.  Heb.  viii.  10.  A  hypocrite 
may  go  to  God  and  fay,  "  pardon  is  mine,  grace  is  mine," 
and  be  ravifiied  with  his  own  deluficn  :  but  God  doth,  in  facl, 
write  his  law  in  the  heart  of  every  true  believer.  This  is 
God's  mark,  put  upon  all  that  are  of  his  flock  ;  whereby  his 
fheep  are  diitinguilhed  from  the  reit  of  the  world. 

Ther.  But  cannot  a  man,  v/ho  is  very  uncertain  of  his 
fan  cli  neat  ion,  be  fure  of  eternal  life  fome  other  way  ? 

Paul.  Our  Saviour  having  defcribed  the  Chriilian  tem- 
per and  life,  in  his  Sermon  on  the  Mount,  concludes  with 
the  ftrongeft  afiurances,  that  fuch,  and  fuch  only,  as-  are 
truely  fanclified,  Hull  be  finally  faved.  If  we  are  fuch, 
our  houfe  is  built  upon  a  reck  j  if  not,  our  hot  ft  is  built 
vpon  the  fand. — Now,  my  dear  Theron,  we  hope  to  go  to 
Heaven  when  we  die.     So  do  many,  who  will  be  finally 

I 


S6  DIALOGUE     III. 

difappointed.  How  fhall  you  and  I  know,  that  our  foun- 
dation is  good  ?  Who  can  tell  us  ?  Surely  none  better 
than  he  who  is  to  be  our  judge.  Could  we  afk  our  blefled 
Saviour,  Lord,  how  ihall  we  know?  What  would  he 
fay  ?  Thanks  be  to  God,  we  know  what  he  would  fay, 
as  furely  as  though  he  fhould  anfwer  us  with  an  audible 
voice  from  Heaven.  For  he  is  now  of  the  fame  mind,  as 
when  he  dwelt  on  earth.  What  he  then  taught,  is  left  on 
record,  plain  for  all  to  read,  that  none  might  miftake  in  a 
point  of  fuch  infinite  importance. 

Take  your  Bible,  rny  dear  Theron,  read  our  Saviour's 
Sermon  on  the  Mount ;  and  there  you  will  fee  the  character 
of  a  true  Chriilian,  drawn  by  an  infallible  hand  ;  and  find 
a  teit,  by  which  you  may  fafely  try  your  ftate.     The  true 
Chriftian   is  humble ,   penitent,  meek,  longing  after  bolinefs, 
merciful,  pure  in  heart,  a  peace-maker,  nothing  to  part  with 
all  for  Chrift,  and  to  go  through  the  great  eft  jujferings  in  his 
caufe.  Matth.  v.  1,12.     Like  fait,  he  is  full  of  life  and 
fpirit :     Like  light,  by  his  knowledge  and  example,  he 
enlightens  all  around  him,  and  is  an  honour  to  his  mailer 
(Ver.  13,  16,)   lives  by  aftricler  rule  than  any  hypocrite — 
(Ver.    20,)   does   not  juftiiy   nor  indulge  the  leaf  grudge 
againft  his  neighbour,  or  the  frrft  flirtings  of  any  corruption 
in  his  heart  (Ver.  21,  42,)  loves  not  only  his  friend:,  but 
his  enemies,   even   his   wcrft  enemies   (Ver.   43,  48,)  gives 
alms  and  prays,  as  in  the  ft ght  of  God  (Chap.  vi.  1,  5,)  is 
chiefly  concerned  for    the   honour  of  God,  and  kingdom  and 
intereft  of  Chrift  in  the  world    (Ver.  9,    10,)   chines    God 
for  his  portion,  lays  up  his  treafure  in  Heaven,  and  me^ns 
with  an  honeil  heart,  with  zfngle  eye,  only  to  be  God's 
fervant  ;    and  tnfting  his  kind   providence  for  tempoial 
fupplies  he  makes  it  his  chief  bufincfs  to  be  truly  religious. 
Ver.    19,    34.     Not    of   a  carping,    captioup,   cenforious 
difpcfidon  ;  but  chiefly  attentive  to,  and  mcllly  concerned 
to  amend  his  own  faults.    Chap.  vii.  1,5.     He  prays  and 
his  prayers  are  anfwered.    Ver.  7,   n.     And  in  imitation 
of  the  divine  goodr.efs,  he  is  kind  to  all  around  him,  doing 
as  he  would  be  done  by.  Ver.  12:     At    his   converfion,    he 
enters  in  at  this  ftrait  Gate  of  ftri&  piety,  and  through  the 
courfe  of  his  life,  he  travels  in  this  narrow  way  of  holinels, 
almcit  alone,  few  fuited   with  that  road,   many  walking 
in  broader  ways.  Ver.   13,  14.     Nor    will   he  be   diverted 
from  thefe  fentiments  and  ways,  by  any  preachers  or  wri- 


DIALOGUE.     III.  87 

ters,  whatever  appearances  of  holinefs  and  devotion  they 
may  put  on.     Ver.  15. 

Tber.  But  do  you  really  and  verily  believe,  that  none 
will  at  lalt  be  admitted  into  Heaven,  but  thoie  who  are  of 
this  character  ? 

Paul.  Pray,  my  dear  Theron,  read  our  Saviour's  anfwer 
to  your  queftion,  and  believe  it. — Believe  that  he  means  as 
he  fays. 

Tber.  Not  every  one  that  faith  unto  me,  Lord,  Lord,  jhall 
enter  into  the  kingdom  of  Heaven  :  but  he  that  doth  the  will 
of  my  Father  which  is  in  Heaven.   Ver.   21. 

Paul.  Obferve,  that  doth,  not  that  did  fome  years  ago. 
— But  that  dotk,  through  the  courfe  of  his  life. — Forgive 
this  interruption. — Pray  read  on 

Tber.  Many  will  fay  to  me  in  that  day,  Lord,  Lord,  have 
we  not  prophefed  in  thy  name  P  And  in  thy  name  cafl  out 
Devils  ?  And  in  thy  name  done  many  wonderful  works  ? — 
Ver.  22. 

Paul.  You  lee  they  are  in  confident  expectation  of  eter- 
nal life.     But  what  is  their  doom  ? 

Ther.  And  then  will  I  prcfefs  unto  them,  I  never  knew  you  : 
depart  from  me,  ye  that  work  iniquity.  Therefore,  whojoever 
keareth  thefe  fayings  of  mine,  end  doth  them,  I  will  liken  him 
unto  a  wife  man,  which  built  his  hoife  upon  a  rock  ;  and  the 
rain  defended,  and  the  foods  came,  and  the  vjinds  blew,  and 
beat  upon  that  boufe  :  and  it  fell  not,  for  it  was  founded  upon 
a  rock.  And  every  one  that  hearetb  thefe  fay  ings  of  ?nine,  and 
doth  them  not,  fball  be  likened  unto  a  foolifh  man,  vjhich  built 
bis  boufe  upon  the  fand :  and  the  rains  defended,  and  the  floods 
came,  and  the  winds  blew,  and  beat  upon  that  boufe  :  and 
it  fell,  and  great  was  the  fall  cf  it.  Ver.  23,  27. 

Paul.  Obferve,  my  dear  Theron,  our  Saviour  does  not 
fay,  every  one  who  firmly  belie  vet  h  that  he  mall  be  faved, 
however  unconfeious  of  fanclifying  operations  in  his  own 
breaft,  (hall,  as  fure  as  God  is  true,  be  forever  happy. — 
No — but  jufl:  the  reverfe.  Ke  fays,  that  however  confi- 
dent men  be  of  falvation,  yet  if  they  do  not  the  things 
contained  in  his  fermon,  their  hopes  mall  infallibly  be 
difappointed.  Now  fay,  my  dear  Theron,  do  you  believe 
this  doctrine,  taught  by  our  bleiTed  Saviour  ? 

Tber.  I  mult  own,  I  have  not  been  wont  to  view  things 
jufl  in  this  light.     "Iufed  to  think,  I  need   not  trouble 
I  2 


88  DIALOGUE      III. 

myfelf,  to  find  out  a  multitude  of  maiks  and  figns  of  true 
grace,  if  I  could  find  a  few  good  ones.  Particularly,  I 
thought  I  might  know  I  was  puffed  from  death  to  life,  if  I 
loved  the  brethren. "  (i) 

Paul.  Your  few  good  ones  are  all  counterfeit,  if  alone, 
feparate  from  other  good  ones.  For  the  true  Saint  receives 
every  grace  from  Crrriit.  Joh.  i.  16.  Nor  did  Chrift  mean 
to  fingle  out  a  few  in"  his  fermon,  but  to  give  a  brief  fum- 
mary  of  the  whale  Chriiiian  life.  And  he  that  hcrcthtbefe 
fuyings  of mine ,  and  doth  them — not,  doth  a  few  of  then: — 
but  doth  them  one  and  all.  Read  through  the  firit  Epif- 
tle  of  John,  and  you  will  fee  this  fentiment  confirmee. — 
Where  there  is  one  grace,  there  is  all.  If  there  is  net 
all,  there  is  none.    (2) 

Ther.  But,  Sir,  fuffer  me  to  tell  you,  that  "this  method 
of  fc£k:::g  peace  and  affurante,  I  fear,  will  perplex  the 
fimpie  minded  ;  and  cherifh  rather  than  fupprefs,  the  fluc- 
tuations of  doubt.  For,  let  the  figns  be  what  you  pleafe, 
a  love  of  the  brethren,  or  a  love  of  ail  righteoufnefs,  a 
change  of  heart,  or  an  alteration  of  life  ;  thefe  good  qua- 
lifications are  fometimes  like  the  ftars  at  noon-day,  not 
eafily,  if  at  all,  difcemible  ;  or  elfe  they  are  like  a  glow- 
worm in  the  night,  glimmering,  rather  than  finning  : — 
Confequently  will  yield  at  the  bell,  but  a  feeble — at  the 
worft,  a  very  precarious  evidence.  If,  in  fuch  a  manner, 
we  fnould  acquire  fome  little  afiurance,  how  foon  may  ic 
be  unfettled  by  the  incurfions  of  daily  temptations,  or  de- 
ilroyed  by  the  infurre&ion  of  lemaining  fin  !  At  fuch  a 
juncture,  how  will  it  keep  its  itanding  !  How  retain  its 
being !  It  will  fare  like  a  tottering  wail,  before  a  tempeil ; 

(1)  M.  p.  291,  292. 

(2)  However  0.1  the  Ar  mini  an  and  A.iiir.omian  /denies  cf 
religion,  in  which  nothing  is  truly  harmonious  and  corfijient, 
nub  at  they  call  graces,  bay,  feme  particulars  of  them  he  found 
alone  j  yet  on  St.  Paul**  fckeme  this  can  never  happen.  For 
every  grace  natively  refults  from  thofe  divine  views,  which 
lay  the  foundation  of  any  one  grace.  Beholding  as  in  a  glafs 
the  glory  of  the  Lord,  as  finning  forth  in  the  law  and  in  the 
Go/pel,  we  are  changed  into  the  fame  image,—-/,  e.  into  a 
real  conformity  to  the  law),  and  a  genuine  compliance  with  the 
Go/pel,  comprifng  all  the  branches  cf  religion.  See  Mr.  Ed- 
wards  on  Religious  Affections ,  p.  249,   261. 


DIALOGUE     III.  S9 

or  be  as  the  rujh  without  mire,  and  the  fag  ^without  wa- 
ter.  Job  viii.  1 1. 

!"  Inft^ad  therefore  of  poring  on  our  own  hearts,  to  dis- 
cover, by  inherent  qualities,  our  in  ere  it.  in  Chrift,  I  Ihould 
rather  renew  my  application  to  the  free  and  faithful  pro- 
mife  of  the  Lord  :  affert  and  maintain  my  title  on  this 
unalterable  ground.     Pardon  is  mine,  I  would  fay,  grace 

is  mine,  Ciirift  and  all  his  fpiritual  bleffings  are  mine. 

Why  ?  Becaufi  I  am  confcious  of  fanclifying  operations 
in  my  own  breait.  Rather,  becaufe  God  hatn  fpoken  in  his 
holinefs ;  becaufe  all  thefe  precious  privileges  are  configned 
over  to  me  in  the  everlafling  Gofpel,  with  a  cleamefs  un- 
questionable as  the  troth,  with  a  certainty  inviolable  as  the 
oath  of  God."  (1) 

Paul.  But  did  you  not  ufe  to  think,  that  Faith  was 
productive  of  good  works  ?  Yea,  did  not  your  Afpaiio 
teach  you  this  doctrine  ? 

Ther.  I  muft  confefs  he  did.  This  was  once  the  lan- 
guage of  my  Afpafio  to  me,  while  I  was  yet  an  unbeliever. 
To  give  me  an  exalted  idea  of  Faith,  thus  he  taught  me. 
"  Faith  will  make  every  power  of  our  fouls  fpring  forward 
to  glorify  our  heavenly  Father — glorify  hira  by  every  in- 
itance  of  obedience,  fidelity  and  zeal.  (2)  It  makes  all 
the  powers  of  our  fouls  like  the  chariots  of  Arr.minadib, 
ready,  expedite,  and  active  in  duty.  (3)  This  is  the  love 
of  God,  that  we  walk  after  his  commandments.  This  is 
the  natural  fruit — this  the  certain  evidence  of  love  to  that 
glorious,  tranfcendent,  and  adorable  Being.  It  buildeth 
up  the  fair  fabric  of  univerfal  Godlinefs."  (4)  It  "  will 
diffufe  itfelf  through  every  intellectual  faculty,  and  extend 
to  every  fpecies  of  duty,  till  the  whole  heart  is  filled  with 
the  image,  and  the  whole  behaviour  regulated  by  the  law 
of  the  bleffed  God."  (5)  It  "  will  induce  us  to  prefent 
all  the  members  of  our  bodies,  and  all  the  faculties  of  our 
fouls,  as  a  living  facrifice  to  the  honour  of  God,  to  be 
employed  in  his  fervice  and  refigned  to  his  will."  To 
"  be  as  pilgrims  below,  and  have  our  converfation  abov. 
Such,  my  deir  Theron,"  faid  he*  to  me,  "  will  be  the  ef- 
fects of  Faith.  (6)   Nothing  is  more  certain  than  that  Faith 

(1)  D.p.  361,  362  (2)D.p.  169.  (3)  D./>.  176. 
(4)  V.p.i77.  (5)  D.p.  179.  (6)  D./. 181. 

*    3 


90  DIALOGUE     III. 

is  a  vital j  an  operative,  a  victorious  principle,  (i)  When 
the  firft  converts  believed,  the  change  of  the^r  behaviour 
was  fo  remarkable,  the  hoiinefs  oi  their  lives  fo  exemplary, 
that  they  won  the  favour,  and  commanded  the  refpe6t  of 
all  the  people.  Act.  ii.  47.  In  lhort,  i:  is  as  impcfCble  for 
the  Sun  to  be  in  his  meridian  fphere,  and  not  to  ciflipate 
carknefs,  or  ciffuie  light,  as  for  Faith  to  exift  in  the  foul 
and  not  exalt  the  temper,  and  meliorate  the  conduct."  (2) 
All  which,  befides  proving  it  by  many  texts  of  Scripture, 
he  illuftrated  at  large,  in  the  example  of  Saint  Paul  and 
Abraham  (3)  and  concluded  with  aiiuring  me,  that  Faith 
"  will  give  life  to  every  religious  duty."  (4.)  And  make 
us  '*  abound  in  the  work  of  the  Lord."  (5)  Yea,  at  ano- 
ther time  he  taught  me,  '•  that  Faith,  even  when  weak,  is 
productive  of  good  works. "(5)  Which  are  "  the  proof," 
and  do  "undeniably  atteft  its  fincerity."  (7)  Tney  are 
"  the  grand  characleriflic,  which  dilUnguiikes  the  llerling 
from  the  counterfeit.  (8)  They  will  ciiflinguim  the 
true  believer  from  the  hypocritical  profcffor,  even  at  the 
great  tribunal. (9)  And  at  another  time,  I  remember,  my 
Afpafio  faid,  "  Do  we  I  cue  oar  enemies  i  hlejs  them  that  curfc 
us  j  do  good  to  them  that  bet  2  us  y  fray  for  them  which  def- 
pitefully  nfe  us,  and perfecute  us?  Without  this  loving  and 
lovely  dilpofition,  <vJC<  abide,  fays  the  Apoitle,  in  death y  are 
deftitute  of  fpiritual,  and  have  no  title  10  eternal  life."  (  jo) 

Paul.  "  No  title  to  eternal  life"  !  How  dare  you  then 
go  to  God  and  fay,  "  pardon  is  mine,  grace  is  mine, 
Chrift  and  all  his  fpiritual  bleffings  are  mine"  1 

'Iher.  This  is  that  very  Faith,  which  my  Afpafio  taught 
me  to  exercife.  And  which  he  allured  me,  would  be  "  as  a 
torch  in  a  flieaf,"(ii)  in  kindling  every  grace  into  a  fud- 
den  flame. 

Paul.  But  why  then  dees  not  every  grace  flame  out  ? — 
Why  is  not  your  heart  like  the  chariots  of  Amminadib  ? 
And  your  title  to  Heaven  clear  "  from  a  confeicuinefs  of 
fanclifyirig  operations  in  your  own  breail"  ?  If  your  Faith 
is  "  a  vital,   an  operative,   a  victorious    principle,"    why 

(1)  D./.  i32.  (2)  D.p.  182,  183,  (3)  D.p. 

187,203.         (4)  D./>.  206.  (5)D./>.  207.  (6) 

Vol.  I.  Edit.  I.  p.  2)i.  (7)   I  oh  I.  Edit.  I.  p.  252. 

(8)  Vol  I.  Edit.  L  p.  259.  (9)  Vol.  I.  Edit.  I.  p.  278. 

(10)  Vol.  II.  Edit.  II.  p.  303.  (11)  D.p.  336. 


DIALOGUE     III.  91 

cannot  you  obtain  a  fall  aflurance  from  that  "  grand  cha- 
ra'cteriitic,  which  diilihgudfhes  the;  iteriing  from  the  coun- 
terfeit," in  this  world  ;  and  which  "  will  cliilinguifti  the 
true  believer  from  the  hypocritical  profeffor,  even  at  the 
great  tribunal ;"  And  without  which,  you  are  in  fadt  "de- 
ititute  of  ipiritu:.!,  and  have  no  title  to  eternal  Life"  ? 

Ther.  Once  I  had  this  evidence,  as  1  thought,  clear  in 
my  favour.  But  by  experience  I  found  at  length,  that  no 
lteady  lading  aflurance  could  be  had  this  way.  For  my 
graces  were  moftly  "as  the  liars  at  neon,"  quite  invifible: 
Or  at  bed,  ««  as  a  glow-worm  in  the  night,"  but  juft  to  be 
feen.  So  that  the  "little  aflurance"  1  had,  was  very  un- 
fteady.  Yea,  looking  for  marks  of  grace,  i  found  *'  rather 
increafed  my  doubts  ;"  as  I  could  not  but  difcern  more 
evidences  agairtft  me,  than  for  me.  Therefore  I  gave  up 
this  way,  as  tending  to  perpetual  uncertainty.  And  as  a 
more  direct  way  to  a  durance  and  peace,  1  learnt  to  live  by 
Faith  ;   to  go  to  God,  and  fay,  "  pardon  is  mine,  &c." 

Paid.  And  all,  my  dear  Theron,  "  without  any  evidence 
from  Scripture,  lenfe,  or  reafon."  Yea,  in  direct  oppo- 
fition  to  your  own  Afpafio,  who  affirms,  that  Faith  is  «*  a 
vital,  operative,  victorious  principle."  Pray  how  do  you 
know,  that  your  Faith  is  fterling,  and  not  counterfeit  ? — 
Be  quite  impartial;  and  fay,  is  it  not  to  be  feared,  that 
your  Faith  is  what  Saint  James  calls  a  dead  Fait h  ? 

Ther.  But  the  time  once  was,  when  I  was  full  of  light, 
love  and  joy. 

Paul.  Yes.  Like  a  "  torch  in  a  fheaf,"  all  in  a  fiame 
Of  love,  to  think  your  fins  were  pardoned.  But  you  fee, 
that  this  fort  of  love,  like  the  Iraelites  joy  at  the  fide  of 
the  Red-Sea,  does  not  laft  long.  But  like  the  ftony- 
ground,  it  endures  for  a  while,  and  then  comes  to  no- 
thing. And  your  graces  are  now  no  more  to  be  feen  than 
"  the  ftars  at  noon."  And  you  muil  give  up  your  aflurance, 
or  take  another  courfe  to  fupport  it,  and  another  courfe, 
indeed,  you  take — to  live  by  Faith  r  «"  Without  any  evi- 
dence," as  Mr.  Marfliall  owns,  whole  book  your  Afpaiio 
values  next  to  the  Bible — without  any  evidence  "  from 
Scripture,  fenfe,  or  reafon."  And  is  this  that  glorious 
Faith,  your  Afpaiio  once  fo  highly  extolled  !  Is  ail  come* 
to  this  at  laft  ! 

Ther.  Yes. — And  did  not  Abraham  thus  live  by  Faith  I 
who  agawjl  Hope  believed  in  Hope,  Rom.  iv.  18.    And  was 


92  DIALOGUE     III. 

not  this  the  way  of  Saints  in  general  under  the  old  Teila- 
ment?  When  they  walked  in  darknefs  and  jaw  no  light,  they 
trufted  in  the  Lord,  and  Jiayed  the?nfel-ves  en  their  God.  lfai. 
1.  jo.  And  was  not  this  the  way  of  Saints  in  the  Apoftolic 
age  ?  They  walked  by  Faith,  and  not  by  fight.  2  Cor.  v.  7. 
David  checked  himfelf  for  doubting.  Why  art  thou  cajl 
down,  O  my  foul  ?  Pful.  xlii.  And  Afaph  looked  upon  it 
as  his  fin.  Pfal.  lxxvii.  10.  I  faid,  this  is  my  infirmity. — 
And  Chrift  often  upbraided  his  difciples  for  their  unbelief. 
And  St.  Paul  charges  the  Hebrew  converts  not  to  cajl  away 
their  confidence.  Heb.  x.  25. 

Paul.  Pray,  my  dear  1  heron,  take  your  Bible,  and  read 
the  feveral  texts  you  refer  to  ;  read  what  goes  before,  and 
what  follows  after  ;  and  you  may  eafily  fee,  not  one  of 
them  is  to  your  purpofe.  God  had  promifed  to  give  Abra- 
ham a  fon,  although  his  wife  was  not  only  barren,  but  alfo 
by  reafon  of  age  pall  child-bearing  :  and  notwithftanding 
the  difficulties  in  the  way  of  its  accomplishment,  Abraham 
believed  the  divine  promife. — God  had  by  the  mouth  of 
Samuel  promifed  to  give  David  the  kingdom  of  lfrael. — 
But  he  was  banifhed  from  his  country,  and  from  God's 
fan&uary  :  his  enemies  taunted  ;  yea,  and  his  life  was  in 
continual  danger.  So  that  he  was  ready  fometimes  to  fay, 
1  Jhall  perijh  one  day  by  the  hand  of  Saul.  But  then  again 
he  checked  himfelf  for  giving  way  to  fuch  unreafonable 
difcouragement ;  after  the  exprefs  promife  of  God  to  him. 
Why  art  thou  cajl  down,  O  my  foul !  However,  through 
all  the  pfalm  he  appears  confeious  to  the  exercife  of  grace 
in  his  heart,  and  difcovers  not  the  leaft  doubt  of  the  good- 
nefs  of  his  Hate.  See  Pfal.  xlii. — So  the  captives  in  Ba- 
bylon had  an  exprefs  promife,  that  after  feventy  years 
they  ihould  return  to  Zion.  But  fuch  an  event,  fituate  as 
they  were,  feemed  incredible.  Every  thing  looked  dark. 
They  had  no  ligfat.  They  faw  no  way  for  their  return. 
But  God  had  promifed  it ;  and  therefore,  they  (who  feared 
the  Lord,  and  obeyed  his  voice,  i.  e.  who  were  ft  confeious 
of  fandtifying  operations  in  their  own  breads")  for  their 
encouragement,  are  exhorted  to  caft  their  burden  upon 
their  God,  and  put  an  implicit  faith  in  his  wifdom,  power 
and  veracity  ;  and  truft  in  him  to  acccmplifh  his  word. 
(Read  from  lfai.  xlix.  13.  to  lfai.  1.  10.) — So  Afaph  knew 
he  was  a  fincere  godly  man  ;  as  is  evident  from  the  feventy- 
third  pfalm,  throughout.   But  he  was  fo  overwhelmed  with 


D  I  ALO  CUE     III.  93 

a  view  of  the  calamitous  Hate  of  God's  church  and  people, 
(fee  Pfal.  Ixxii.  20.  and  read  the  eleven  pialms  following, 
entitled  Pfalms  of  Afaph)  that  fometimes  (like  thofe  in 
liai.  xiix.  14,)  he  was  ready  to  link  under  diicouragement, 
as  though  God  had  quite  call  off  his  church  and  people  for 
ever.  For  which  he  checketh  himfelf,  and  en-ieavaurs  to 
r'aife  his  hopes,  froEh  a  remembrance  of  God's  wonderful 
works  to  lirncl  of  old,  in  bringing  them  out  of  Egypt. 
Pfal.  lxxyii.  So  the  Chriician  Hebrews  know  the  fincerity 
of  their  hearts,  and  the  goodnefs  of  their  irate,  by  the  fruits 
of  holineis.  Heb.vi.9,  10.  n.  And  the  confidence,  that  St. 
Paul  exhorts  them  to  hold  fail,  was  their  confidence  of  the 
truth  of  phriftianlty  ;  for  the  profeilion  of  which,  they  had 
already  fuffered  much,  and  were  likely  tofufTer  more  :  and 
yet  if  they  drew  b .ick,  and  renounced  Chriiiianity,  it  would 
coil  them  their  fouls.  Keb.  x.  23,  39. — And  though  it 
is  true,  our  Saviour  upbraided  his  difciples  for  not  believ- 
ing he  was  rife  n  from  the  dead,  of  which  they  had  fufficient 
evidence,  &c.  yet  neither  they,  nor  any  other  perfon,  from 
the  beginning  of  Gencfis,  to  the  end  of  the  Revel  ttion, 
were  ever  blamed  for  doubting  their  title  to  eternal  life, 
while  their  evidences  were  not  clear. 

Yea,  our  Saviour  was  i'o  far  from  encouraging  Ins  fol- 
lowers to  this  blind  Faith,  this  bold  preemption,  that  his 
whole  Sermon  on  the  Mount  is  directly  levelled  againil  it. 
None  are  pronounced  bleiTed,  but  thefe  who  are  endowed 
with  holy  and  divine  qualifications  of  heart,  2nd  lead  an- 
f.verable  lives.  And  though  men  were  endowed  with  the 
miraculcuj  gifts  of  the  holy  fpirit,  and  prophsficd  in  CbrijVs 
7iame>  and  in  his  name  caji  out  Devils,  and  did  many  ivonaer- 
ful works ,  and  made  a  great  profeihon,  and  had  high  con- 
fidence, crying,  Lord,  Lord  j  as  our  Saviour  forefaw  many 
would  :  Yet  if  they  were  not  under  the  real  government 
of  that  divine  temper,  defcribed  in  that  fermon  throughout, 
cur  Saviour  affirms,  that  at  the  day  of  Judgment  he  would 
bid  them  depart.  Matth.  vii.  21,  27. — To  go  on,  there- 
fore, after  all  this — confident  we  mail  have  eternal  life, 
though  unconfeious  of  fanclifying  operations  in  our  own 
breafts, — is, — forgive  me,  Theroh, — is,  I  fay,  little  better 
than  down-right  infidelity.  Yea,  did  we  believe  our  Sa- 
viour to  be  an  impoflor,  we  might. with  lefs  difficulty 
expect  to  get  to  Heaven  in  fuch  a  way.  For  as  fure  as  he 
was  a  MelTenger  fent  from  God,  fo  fure  mall  we  find  the 


94  DIALOGUE     III. 

doctrine  contained  in  his  Sermon  on  the  Mount  verified  at 
that  great  day,  when  he  (hall  come  to  judge  the  world. — 
Wherefore,  be  not  deceived,  O  my  Theron  !  God  will  not  be 
mocked.  For  vohatfoever  a  man  fo-zveth,  that  aljb  Jhall  he 
reap.  Gal.  vi.  7. 

To  refer  to  thofe  words  of  St.  Paul  (2  Cor.  v.  7.)  IVe 
walk  by  Faith,  and  not  by  fight ,  as  you  do,  and  to  imagine, 
that  St.  Paul  and  the  primitive  Chriltians  lived  at  fuch  a 
low,  blind,  prefumptuous  rate,  calls  infinite  reproach  upon 
Chriftianuy.  For  they  all,  with  unveiled  faces,  beheld  as 
in  a  giaj's  the  glory  of  the  Lord,  and  were  changed  into  the  fame 
image  from  glory  to  glory,  even  as  by  the  fptrit  of  the  Lord. 
2  Cor.  iii.  18. — And  divine  and  eternal  things  all  lay  open, 
as  it  were,  to  the  Apoftie's  view.  He  looked  at  them;  he 
law  them  ;  he  believed  them  :  A  ienfe  of  their  infinite 
importance  penetrated  his  heart.  He  was  clean  carried 
above  all  the  goods  and  ills  of  this  prefent  world — and 
like  the  Sun  in  the  firmament,  he  kept  on  a  fleady  courfe, 
till  he  had  finifhed  his  race,  and  obtained  a  crown  of  righ- 
teoufnefs. — And  thus  he  lived  by  Faith.  2  Cor.  iv.  16,  17, 
18.  and  2  Tim.  iv.  6,  7,  8. — Yea,  it  was  an  avowed  prin- 
ciple, in  the  Apoftolic  age,  to  judge  of  the  goodnefs  of 
their  fcate,  by  the  holinefs  of  their  hearts  and  lives.  1  Joh. 
iii.  6.  Wbofoever  abideth  in  him,  finneth  net :  Wlofoever 
ftnnetb  hath  not  feen  him,  neither  known  him,  Ver.  7.  Let  no 
man  deceive  you.  Ver.  C.  He  that  committcth  fin,  is  of  the 
Devil.  Ver.  9.  Whcfoever  is  born  of  God,  doth  not  commit 
fin.  Ver.  10.  In  this  the  children  of  God  are  manifef ,  and 
the  children  of  the  Devil. — This  was  the  Apoftolic  criterion: 
— and  therefore,  if  any  pretended  to  conversion,  if  any 
pretended  to  be  acquainted  with  Chriit,  who  lived  not 
according  to- our  Saviour's  inftructions,  particularly  in  his 
Sermon  on  theMount,  this  was  his  doom  ;  he  was  branded 
for  a  liar.  1  Joh;  ii.  4.  He  that  faith,  I  k?ww  him,  and 
keepeth  not  his  commandments,  is  a  liar,  and  the  truth  is  not 
in  him. 

Ther.  I  grant,  the  Saints  in  Scripture  ufually  fpeak  the 
language  of  aiTurance  ;  but  I  always  thought,  c<  we  had 
no  caufe  to  judge,  that  this  aiTurance  was  grounded  on  the 
certainty  of  their  own  good  qualifications^  1)" 

Paul.  Was  not  Abraham  certain  of  his  lincerity,  when 

(1)  M.p.  184. 


DIALOGUE     HI.  95 

oat  oflove  and  obedience  to  God  he  left  his  father's  houfe 
and  native  country  ;  and  at  one  word  fpeaking,  felt  a  heart 
prepared  to  offer  up  his  beloved  Ifaac  ?  Was  not  Moles 
certain  of  his  fmcerity,  when  oat  of  love  to  the  caufe  of 
God,  he  defpifed  ail  the  treafures  of  Egyp:  ;  and  after- 
wards felt  he  had  rather  die — had  ratiier  have  his  name 
blotted  out  of  the  book  cf  the  living,  than  chat  God  mould 
not  effectually  take  care  of  the  honour  ofhis  own  great 
name?  Was  not  Job  certain  of  his  Sincerity,  when  with 
fuch  calmnefs  he  (aid,  the  Lord  ga-ve,  and  the  Lord  hath  ta- 
ken away  s  and  blej/ed  be  the  name  of  the  Lord  ?  Yea,  did 
not  he  conllantly  aliert  his  fmcerity  through  all  his  trials  ? 
Job  xxxi.  i,  40.  O  how  love  I  thy  law  !  It  is  my  medi- 
tation all  the  day,  fays  David.  Pfal.  cxix.  97.  Whom  have 
I  in  Heaven  hut  thee  ?  And  there  is  none  upon  earth  I  dejire 
befides  thee,  fays  Alaph.  Pfal.  lxxiii.  25.  /  ha-ve  walked 
before  thee  in  truth,  and  -with  a  perfecl  heart,  fays  riezek.ah, 
looking  death  in  the  face.  Ifai,  xxxviii.  3.  Thou  knoweji 
that  I  love  thee,  fays  Peter.  Joh,  xxi.  17.  Our  rejoicing 
is  this,  the  tejlhnony  of  our  confcience,  that  in  fimplicity  ^nd 
Godly  fine erity,  we  have  had  our  converfation  in  the  world, 
fays  Paul.  2  Cor.  i.  12.  But  why  do  1  mention  particulars? 
For  this,  even  this,  is  the  way  in  which  all  Scriptural  Saints 
attained  affarance.  1  Joh.  ii.  3.  Hereby  we  know  that  we 
know  him,  if  we  keep  his  commandments.  And  had  you  lived 
in  the  Apoflolic  age,  O  my  Theron,  1  doubt  not,  all  good 
people  would  have  been  ready,  on  hearing  fuch  talk  as  you 
have  been  too  much  carried  away  with,  to  cry  cut — But 
know,  thou  <vain  man,  that  Faith  without  works,  is  dead. 
Jam.  ii:  20. 

Ther.  *'  If,  in  fuch  a  manner,  we  mould  acquire  fome 
little  affurance,  how  foon  may  it  be  unfettled  by  the  incur- 
fions  of  temptation,  or  deltroyed  by  the  infurrettion  of 
remaining  fin  !  At  fuch  a  juncture,  how  will  it  keep  its 
itanding  !  How  retain  its  being  !  It  will  fare  like  a  tot- 
tering wall  before  the  tempeil;  or  be  as  the  rufh  without 
mire,  and  the  flag  without  water.  Job.  viii.  n."   (1) 

Paul.  'Tis  true,  when  the  ftorm  arifes,  the  houfe  that  is 
built  upon  the  land,  will  be  "like  a  tottering  wall  before 
the  tempefr."  And  "  as  the  rujh  without  mire,  and  the  flag 
without  water,''''  fo  the  hypocrite's  hope  Jhail  pcr.fj.    Job  viii. 

(0  D-f.  362. 


96  DIALOGUE     III. 

11,  13.  Eut  in  true  Saints,  their  Faith  is  "a  victorious 
principle."  For  <whatjoe~ccr  is  Lorn  of  God,  o-vercotneth  the 
world  :  And  this  is  the  tviSorys  that  cvcrcoKieth  the  n.iorld, 
even  our  Faith.  1  joh.  v.  3.  Nor  fhall  any  ever  be  admit- 
ted to  eat  of  the  1'ree  of  Life,  which  is  in  the  midjl  of  the 
Pcradife  of  God,  but  he  that  oiercvmctk.  This  is  the  mef- 
fage  which  Chriit,  fince  his  exaltation  in  Heaven,  has  Cent 
to  his  church  on  Earth.   Rev.  ii.  7,  11,  17,  26,  and  iii.  5, 

12,  21,  and  x:<i.  7.  And  therefore,  blefcd  ere  they  that 
do  his  commandments,  that  they  may  have  right  to  the  Tree 
of  Life,  and  may  enter  in  through  the  gates  into  the  City. — 
.Rev.  xxii.  14. 

Ti.er.  But  are  there  not  Tome,  who  are  but  babes  in  Chri/i  P 

Pai'I.  Yes.  And  as  nc<ix--bom  lubes,  they  defre  the  Jin  cere 
milk  of  the  mcrd,  that  they  may  grew  thereby  (1  Pet.  ii.  2,) 
and  as  they  grow  up  unto  a  p  erf  eel  man  (Eph.  iv.  13,)  their 
aflurance  mcreaies  in  exact  proportion.  2  Pet.  i.  5,  10. 

Ther.  This  doctrine  of  yours,  "  I  fear,"  will  wound 
weak  Ckrifcians,  and  "  perplex  the  fimple  minded.  (1) 

Paul.  This  doctrine,  10  plainly  taught  by  Jefus  Chrift, 
and  by  all  his  Apoftles,  were  it  once  thoroughly  under- 
ftcod  and  firmly  believed,  would  not  only  "wound"  and 
" perplex"  prefumptuous  hypocrites  ;  but  even  flay  its 
thoulands,  yea,  its  ten  jhoufands  :  while  the  righteous 
would  flouriih  like  the  green  bay-tree,  nourifhed  up  by 
fuch  found  and  good  doctrine.  For  never  did  aflurance, 
true  and  genuine  afTun.nce,  fo  abound  among  prcfefTors,  as 
in  the  Apcflolic  age,  when  this  was  the  doctrine  univer- 
fally  in  vogue.  And  then  the  holy  lives  of  their  converts 
were  fo  "exemplary,  that  they  won  the  favour,  and  com- 
manded the  refpeet  of  all  the  people."  And  Chriflianity, 
thus  adorned  by  the  conftant  behaviour  of  its  profefTors, 
gained  ground  every  where,  in  ipite  of  all  the  efforts  of 
Earth  and  Hell.  '  Whereas,  in  the  days  of  Luther,  in  the 
days  of  Cromwell,  and  in  cur  day,  when  your  kind  of  af- 
furarce  has  teen  fo  much  in  vogue,  the  lives  of  many 
profefTors  have  been  fuch  as  to  bring  reproach  upon  Chril- 
lianity, in  the  fight  of  the  world.  It  was  this,  that  preju- 
diced the  Papifts  againft  the  Reformation  in  Luther's  time. 
It  was  this,  that  prejudiced  England  acainft  experimental 
religion  in  Crcmwell's  time.     And  it  is  this,  it  is  this,  O 

(1)  D./>.  361. 


DIALOGUE     III.  97 

my  Theron,  that  has  brought  vit<-.l  piety  into  fuch  general 
contempt  in  New  England,  in  thefe  late  years.  Our  oppofers 
cried,  "  Let  us  wait,  and  fee  how  thefe  converts  will  turn  out 
a  few  years  hence."  They  waited — and  are  confirmed  in 
their  infidelity  :  And  thoufands  feem  to  be  gone  off  to 
the  Arrninian  fcheme,  or  worfe. — Could  I  fpeak,  O  my 
Theron,  with  a  voice  like  that  of  the  Arch- Angel,  when 
he  (hall  wake  up  all  the  fleeping  dead,  I  would  found  an 
alarm  to  all  God's  people  through  the  Chriitian  world, 
warn  them  againit  this  delufion,  and  invite  them  to  return 
back  to  the  old  Apoilolic  doclrine, 

Iber.  But,  dear  fir,  it  is  not  poffible  forme  to  maintain 
aflurance  in  this  way.  To  fuppofe  that  my  inherent  graces, 
which  are  fo  difficult  to  be  difcerned,  at  belt,  and  {o 
unready  and  precarious,  are  a  proper  foundation  en  which 
to  build  a  fixed  alTurance,  is  a  doctrine  quite  romantic. — 
Yea,  you  may  as  well  "  place  the  dome  of  a  cathedral  on 
the  ftalk  of  a  tulip."  (i)  But  en  the  other  hand,  by  the 
witnefs  of  the  fpric,  in  contra-diitinciicn  from  inherent 
graces,  a  firm  and  unfhaken  affurance  of  our  eternal  falva- 
tion  may  be  obtained.   (2) 

Paul.  A  firm  and  folic!  rock  is  this  foundation;  as  he 
declare?,  who  is  the  Son  of  God,  and  our  final  judge.  No, 
fay  you,  it  is  rather  like  "  the  ftalk  of  a  tulip  !"  On  whac 
evidence  then  will  you  venture  your  immortal  fcul,  for  a 
whole  eternity?  On  the  witnefs  of  the  fpirit  ?  But,  O 
my  dear  Theron,  what  good  will  this  witnefs  of  the  fpiric 
do  you,  when  you  come  to  die  ?  When  the  ftorni  riles, 
when  the  rain  defcends,  the  flood  comes,  and  the  wind 
beats  upon. your  houfe,  it  will  fall  ;  "like  a  tottering  wall 
before  the  tempert,"  if  not  founded  on  that  very  reck, 
pointed  out  by  our  bleiTed  Saviour.  Ten  thoufand  witnefTes, 
from  ten  thoufand  fpirits,  will  ftand  you  in  no  (lead.  For 
as  true  as  that  jefus  was  the  Meffiah,  the  man  that  heareth 
his  fa.)  in g$  and  doth  them  not,  mall  at  lad  hear  that  dread- 
ful word,  Depart,  depart,  I  know  you  not — /  knew  yen  net, 
ye  workers  cf  iniquity.  Then  ycu  will  find,  that  without 
holinefsy  no  -man  pall  fee  tbe  Lcrd.  Ileb.  xii.  14.  And  then 
you  will  fee  that  faying,  now  to  you  fo  incredible,  m3de 
the  teft  of  admiflion  into  Heaven.     No  man  can  be  Chri/l's 

(1)    D.p.  361.  (2)  M.  p.  184,  18?. 

K 


98  DIALOGUE    III. 

difciple,  unlefs  he  Jove  him  more  than  father  and  mother,  wife 
and  children,  houfes  and  lands,  yea,  mere  than  his  own  life. 
Mat.  x.  37,  38.  Luk.  xiv.  25,  33.  You  may  come  to  the 
door  and  knock,  and  cry,  Lord,  Lord,  open  to  me  ;  and  tell 
him  you  firmly  believed  in  your -heart,  you  mould  have 
eternal  life  :  But  if  you  are  found  a  worker  of  iniquity, 
he  will  bid  you  depart. — You  may  cry  for  mercy  ;  but 
your  cries  will  be  for  ever  in  vain. — That  ipirit,  O  my 
Theron,  which  would  make  you  believe  your  ftate  to  be 
good,  when  according  to  Scripture  it  is  bad,  is  not  the 
holy  ipiric,  by  which  the  Scriptures  were  infpired  ;  nor  is 
its  teilimony  to  be  credited. 

2'hcr.  "  But  if  I  muit  try  the  vvitnefs  of  the  Spirit, 
by  the  fincerity  of  my  graces,  the  teltimeny  of  the  ipirit 
will  Hand  me  in  no  Head."  (1) 

Paul.  If  you  trull  to  the  teilimony  of  the  ipirit,  without 
any  regard  to  the  iincerity  of  your  graces,  you  have  no- 
thing but  a  fpirit,  a  naked  ipirit,  to  depend  upon.  And 
if  your  fpirit  mould  prove  to  be  Satan,  transformed  into 
an  Angel  of  light,  you  are  deluded — your  foul  is  left — for 
ever  loit. 

Tbir.  But  if  we  ir.uft  firfl:  know  by  our  inherent  graces, 
that  we  are  the  children  of  Gcd,  this  would  render  the 
witnefs  of  the  fpirit  neecleis. 

Paul.  Unlei's  we  firft  know  th.it  we  have  thefe  inherent 
graces,  we  can  never  be  allured  of  our  good  eitate,  ac 
ding  to  our  Saviour's  Sermon  on  the  Mount.     Pray  mind 
this,  my  dear  Theron. 

Ther.  Then  you  deny  the  immediate  witnefs  of  the  fpi- 
rit, I  fuppofe. 

Paul.  This  immediate  witnefs  of  the  fpirit,  which  you 
plead  for,  is  certainly  contrary  to  Scripture.  For,  it  will 
tell  a  man,  his  Hate  is  good,  when  according  to  Gog's 
word,  it  is  bad.  And,  which  is  directly  to  the  cafe  in 
hand,  it  leads  men  to  build  their  affurance,  not  on  that  rock 
our  Saviour  points  out  as  the  only  udc  foundation,  but  on 
fomething  entirely  different :  And,  I  am  forry  to  fay  it, 
tempts  men  to  compare  what  cur  Saviour  calls  a  rock,  to 
the  flalk  of  a  tulip.  This  fpirit,  therefore,  being  con- 
trary to  Scripture,  is  not  the  fpirit  of  God,  but  the  fpirit 
of  delufion. 

(1)  -M.  p.   188. 


DIALOGUE       III.  99 

Tber.  What  then,  can  the  witnefs  of  the  fpirit  be  ? 
Paul.  The  deiign  of  a  witnefs  is,  to  prove  a  point,  to 
make  it  evident  and  certain  ;  that  we  may  believe  it  with- 
out the  lead  doubt.   And  the  proof  mult  be  legal  proof,  or  it 
will  not  pafs  in  law.  Now,  the  point  to  be  proved,  \i,  that  I 
am  a  child  of  God,  a  true  difciple  of  Chrift  ;    and  i'o  enti- 
tled to  eternal  life.     For,  none  but  the  children  of  God, 
and  true  difciples  of  Chrift,  are  entitled  to  Heaven,  accor- 
ding to  the  word  of  God  :    Which  is  the  only  rule  where- 
by all  are  finally  to  be  judged.     But  Chrift  aiiirms,  that  no 
man  can  be  bis  difciple,   unlefs  he  love  him  mere  than  father 
or  mother,  wife  or  children,  boufes  or  lands,  yeay   more  than 
his  own  life  :    And  azures  us  in  the  moll  plain  and  exprefs 
manner,  that  all  who  expect  to  go  to  Heaven,  not  having 
fuch  hearts  and  lives  as  he  deleribes  in  his  Sermon,  (hall 
certainly  be  difappointed.     If,  therefore,  the  fpirit  of  God 
m^ans  to  make  it  evident  to  me,  that  I  am  a  child  of  God, 
a  difciple  of  Chrift,  and  i*o  an  heir  of  Heaven,  it  will  be, 
it  muft  be,   by  a  proof  that  will  ftand  in  law,  a  proof  the 
Bible  allows  to  be  good.     Otherwife,  no  credit  is   to  be 
given  to  it  :     unlefs   we  will   fet  afide   this  infallible  law- 
book, by  which  all  the  Chriftian  world  is  to  be  judged.—- 
If  the  proof  will  not  pafs  with  our  final  judge,  it  ought  not 
to  ?~Ss  with  us  now.     But  no  proof  will  pafs  with  our  final 
judge,  but  what  quadrates  with  the  forementioned  decla- 
rations of  our  Saviour.     For  he   will   not  recede  from  his 
own  words.     Therefore,  there  is  but  this  one  way  to  prove 
to  my  conscience,  that  I  am  a  child  of  God,  a  difciple  of 
Chrift,  and  fo  an  heir  of  glory  ;  there  is  but  one  thing  that 
can   poffibly   convince  me;  namely,  for  the  fpirit  of  God 
to  give  me  fuch  an  heirt  as  the  children  of  God,   and  true 
difciplcs  of  Chrift   have,  according  to  the  plain  declarati- 
ons of  the  Gofpel.     By  this  I  may  know  ;  and  by  nothing 
Ihort  of  this,     if  this  evidence  is  doubtful,  no  other  can — 
no  other  mould   fatisfy  me.     If  this  is  plain,   no  other  is 
neceffary  in  order  to  a  full  aflurance.     Therefore,  then  the 
fpirit  of  God  witnejfeth  with  my  fpirit   that  I  am  a  child  of 
God,  when  by  a  large  communication  of  divine  grace,  this 
is  made  plain  beyond  ail  doubt.    I  feel  the  heart  of  a  child 
towards  God  ;  a  heart  full  of  love,  reverence,  truft,  obedi- 
ence ;  a  heart  to  go  to  him  as  a  child   to  a  father  ;    or  in 
other  words,  the  fpirit  of  adoption,  whereby  I  cry,  Abba, 
K     2 


1 00  DIALOGUE     III 

Father'.  And  by  this  1  know  1  am  a  child  of  God.  And 
if  a  child,  then  en  leir,  an  heir  of  God,  and  a  pint  heir  with 
j'efus  Chrift.  Rem.  viii.  ]6V.  17,  compared  with  vene  1.  5, 
6,  9,  12,  13,  14.  All  true  believers  had  this  feal  of  the 
j]  irit  in  the  Apoiiolx  agei  Eph.  i.  13.  And  for  ought  that 
you  or]  know,  all  true  believers  have  had  it  in  all  fuc- 
ceeding  ages  ever  ftjace.  'Tis  certain  they  have  in  feme 
degree.  And  it  is»certain,  no  fail  affufance  can  be  had, 
that  is  genuine  *\\&  good,  unlefs  they  have  it  in  fuch  a  de- 
vice, as  to  be  plain  beyond  all  difpete. 

Tt.cr.  J  cfed  to  think  the  fpirit  helped  us  immediately, 
not  by  the  evidences  of  internal  graces,  but  immediately, 
without  any  neuan,  without  any  evidence,  to  fee  cur  in- 
lercft  in  the  love  of  God,  as  held  forth  in  the  abfolute 
inconditionai  grant  of  the  Gcfpel.  £0  that  cr.e  might 
lav,  "  pardon  is  mine,  grace  is  mine,  Chriit  ani  all  his 
i;ji  iui.ai  bkfiings  are  mine  ;  not  becaufe  I  am  conscious  of 
itnciifying  operations  in  my  own  brealt,  but  becaufe  ail 
ihefe  bleflings  are  absolutely  made  over  to  me  in  the  ever- 
Hfting  Gofpel."  This  deed  of  conveyance,  thus  feen.by 
the  help  of  the  fpirit,  was  the  grand  demembration  of  my 
Bright  to  pardon  and  falvaticn.  And  row,  believing  tie 
trie  licit  God  Lath  unto  us,  nve  love  him  iccaif  he  frji  loved 
i<s  :  And  fo  our  love  to  God,  and  other  grace?,  are  a  kind 
of  fecendary  evidence  ;  without  any  regard  to  which,  we 
may,  yea,  previous  to  which,  we  mult,  have  afibrance  by 
the.di'.ccl  act  cf  Faith.  For  it  is  this  ailurance,  this  afiur- 
iiice  alone,  which  inkindles  our  love-arid  all  cur  graces.  (1) 

Paul.  But  it  has. been  already  proved,  that  thefe  bleff- 
iogs  are  not  made  over  to  us,  as  Sinners,  abfolutely  and 
unconditionally  ;  but  only  to  thofe  who  are  in  Chriit  by 
a  true  and  living  Faith.  Yours,  my  dear  Theron,  forgive 
me  this  freedom,  yours  is  a  falfe  Gofpel — a  falfe  fpirit — a 
falfe  Faith — a  falfe' love — all  is  falfe.  Built  at  bottom,  on 
no  evidence  "  from  Scripture,  fenfe,  or  reafon." 

Tier.  But  amid  ft  all  this  error  and  delufion,  hew  fiiafl 
we  know  the  truth  ! 

Paul.  By  making  the  written  word  our  rule,  our  only  rule. 
Once  the  queltion  was,  concerning  Jefus  of  Nazareth,  art 
thai  he  that  ficuld  come  ?  Or,  look  nxe  for  another  ?  Go  and 
Jhew  John,  faid  our  blelTed  Saviour,  thofe  things  which  ye 

(1)  D.p.  558,  359,  360,  361,  362.     M.p.  184,  188. 


DIALOGUE    III.  101 

do  hear  and  fee.  Tie  blind  receive  their  fight,  the  lame  walk, 
and  the  lepers  are  cleaned,  and  the  deaf  hear,  the  dead  are 
raifed,  and  the  poor  ha-ve  the  Gofpel preacoed  unto  them.  Matth. 
xi.  3,  4,  5.  Thefe  were  the  characters  of  the  Mefliah,  ac- 
cording to  the  iacred  writings  of  the  old  Teftament ;  and 
to  thefe  he  appeals.  Now  the  queftion  is  concerning  The- 
ron,  is  he  a  true  believer,  a  real  convert,  a  Chriltian,  that 
our  Lord  will  own  at  the  day  of  judgment  ?  Well,  go 
read,  fay  I,  our  Saviour's  Sermon  on  the  M  unt.  Blefed 
are  the  poor  in  fpirit — bleffed  are  they  that  mourn — the  meek, 
&c.  &c.  to  the  end.  And  fee  ;  Is  my  Theron  a  man  of 
this  character  ?  If  fo,  his  houfe  is  built  upon  a  rock  :  If 
not,  it  is  built  upon  the  fand.  If  the  holy  fpirit  has  wrought 
fo  great  a  miracle  as  to  make  you  fuch  a  man,  this  is  what 
the  Devil  cannot  do.  This  is  fuch  a  witnefs  of  the  fpirit, 
as  will  pafs  at  the  great  tribunal  :  and  you  will  need  no 
other.  But  without  this,  ten  thoufand  revelations  will 
avail  you  nothing.  Nay,  but  that  will  be  your  certain 
doom,  /  know  you  not,  depart  from  me,  ye  workers  of  ini- 
quity. 

Had  one  appeared,  and  claimed  to  be  the  Mefliah,  with- 
out performing  thofe  mighty  works  our  Saviour  did  ; — 
would  any  have  been  obliged  to  give  credit  to  his  tefti- 
mmy  ?  No  furely.  And  does  a  ipirit  come,  and  teftify 
that  my  Theron  is  a  child  of  God,  witiiout  performing 
the  mighty  woik  of  fanclification  ?  Is  Theron  obliged  to 
give  credit  :o  its  witnefs  ?  By  no  means.  Jf  the  holy 
fpirit  takes  away  the  heart  of  ft  one,  and  gives  you  an  heart 
offlejb  ;  writes  God's  law  in  -our  heart,  and  puts  truth  in 
your  inward  part,  fo  that  you  walk  in  his  jlatutes  and  keep  his 
commandments — the  work  is  done.  You  are  a  true  convert. 
You  will  be  faved.     But  without  this — all  is  nothing. 

Ther.  But  have  not  many  good  men  had  this  immediate 
witnefs  and  teitimony  of  the  fpirit,  I  am  pleading  for  ? 

Paul.  How  can  you  know,  my  dear  Theron,  that  ever 
there  was  a  good  man,  fince  the  foundation  of  the  world, 
who  had  this  witnefs  ?  We  have  no  inflance  in  Scripture, 
nor  does  the  word  of  God  lead  us  ever  to  look  for  fuch  a 
thing. 

Ther.  How  can  I  know  ? — Strange  queftion  !  When 
fome  of  the  bell  men  in  the  world  have  neld  to  the  imme- 
diate witnefs. 

K    3 


102  ,  DIALOGUE    III. 

Paul.  If  we  do  certainly  know  our  good  edate  by  our 
fandtitication  ;  is  not  the  immediate  witnefs  needlefs  ?      If 
men  do  not  certainly  know  they  are  good   men,  by  their 
fanctification  ;    who  on  Earth  can  teli     but  that  they  are 
hypocrites  ?  And  (b,  but  that  their  immediate  witnefs  comes 
from  the  D~vil  ?     If  they  cannot  tell — :o  be  fure,  \ou  and 
J  can't.     Nor  will  their  immediate  witnefs  prove  the  con- 
trary ;  unlefs  you  can  demonilrate,  that  Satan  never  trans- 
forms himfelf  into  an  Angel  of  light.     Befides,   men  may 
*'  hold  to  the  immediate  witnefs"  that  never  had  it,  through 
fome  miilake.  And  if  men  have  afluranceby  their  fanculica- 
tion,  it  is  not  very  likely  that  God   mould   make  them  an 
immediate   revelation,  merely  to  clear  up  a  point  already 
clear  :   i.  e.  work  a  kind  of  miracle,  when  there  is  no  need 
of  it.    Befides,  my  dear  Theron,  how  will  you  know,  whe- 
ther your  immediate  revelation  comes  from  God,  or  from 
the  Devil  ?     Will   you   know  by   the  fruits  ?     No.     For 
this  is  to   "  try  the  witnefs  of  the  fpirit  by  the  fincerity  of 
your  graces.'*     And   then,  as  you  fay,  '*  the  teflimony  of 
the  fpirit  will  ftand  you  in  no  ftead,"  will  be  of  no  fervice. 
Will  you  know  without   any   refpecl  to  the  fruits  ?     But 
how  ?     Leave   holinefs   out  of  the  account,  and  what  is 
there  of  this  kind,  but  what  the  devil  can  do  ?    If  he  can, 
how  do  you  know  but  he  will  ?     How  do  you  know  but 
he  does  ?     Go  to  the  Anabaptifts  in  Germany,  in  Luther's 
time — go   to   the   enthufiafts   in  England,   in  Cromwell's 
time,  and  icj  what  the  Devil  has  dene  in  former  ages. — 
Yea,   I  could  name  towns  and    perfons  in  New-England, 
where  and  in  whom  Satan's  mighty  works  have  been  to  be 
feen,  within  lefs  than  twenty  years  ago.     All  the  country 
knows,   that  fome  who  appeared  to  have  the  highefr.  con- 
fidence of  a  title  to   Heaven,   have    fuihciently  proved  to 
the  world,    that  they  were  deluded  by  their  immoral  lives 
fmce.     Will  you  after  all,  fay,  that  it  is  a  fin  to  doubt  r — 
And  that  you  ought  to  be  ftrong  in  Faith,  and  give  glory 
to  God  ?     Yet  you  muft  remember,  that  it  is  all,  "with- 
out any  evidence  from  Scripture,  fenfe,  or  reafon."      And 
this  you  know  !      And  this  you  own  ! 

Who,  my  dear  Theron — who  that  hath  a  foul  to  fave, 
v.ru'd,  with  his  eyes  open,  dare  to  venture  his  all  for 
itsrnity,  on  fuch  a  foundation  as  this  !  But,  which  is 
fiill  more  farprifing,  who,  among  all  rational  creatures, 
(   i   look  upon  that  fcur.eV.ion,  which  Chriit  himfelf  calls 


DIALOGUE      III.  IO3 

a  rock,  but  as  the  (talk  of  a  tulip,  compared  with  this  !  (1) 
*  Oh,  my  dear  Theron,  you  will  exaife  me  this  freedom, 
this  kind  and  well-meant  freedom.  A  Miniiler  of  Chrift 
ought  not  to  flatter.  Nor  is  it  your  intercit  to  be  foothed. 
The  plain  naked  honeit  truth  is  what  we  all  need  to  know. 
See  with  your  own  eyes.  Jurlge  for  your  cvvn  felf.  For 
your  own  precious  immortal  foul  lies  at  (lake. 

As  to  the  three  queftions  you  proposed,  you  have  now 
my  opinion,  ani  the  fum  is  this. — The  true  convert  hav- 
ing, in  regeneration,  had  his  eyes  open  to  behold  the  glory 
of  God  and  Jefus  Chriit,  the  glory  of  the  law  and  of  the 
Gofpel,  he  approves  of  the  law  as  holy,  juit,  and  good  ; 
he  believes  the  Gofpel  to  be  from  God,  acquiefces  in  that 
way  of  life,  trutts  in  Chriit,  the  great  Mediator,  returns 
home  to  God  through  him,  to  be  forever  the  Lord's  ;  and 
being  united  to  Cnriit  by  Faith,  he  receives  the  holy  fpirit 
to  dwell  in  him  forever.  Jn  confequence  of  which,  he 
brings  forth  fruit  ;  growing  in  grace,  and  perfevering 
therein,  through  all  changes  and  triuls,  to  tne  end  cf 
his  life.  And  lo,  an  afTurance  of  a  title  to  eternal  life  is 
in  fuch  fort  attainable  by  believers,  in  all  ordinary  cafes, 
that  it  mull  be  owing  to  their  fault,  if  they  do  not  enjoy  it. 
However,  no  honeit  man  ought  to  believe  his  ltate  to  be 
good,  with  more  confidence  than  in  exact  proportion  to 
his  evidence.  Nor  is  there  any  evidence,  that  will  pafs 
with  our  final  judge,  or  that  ought  to  be  of  any  weight 
with  us,  but  real  holinefs.  A  communication  of  divine 
grace,  in  a  1  irge  and  very  fenfble  degree,  is  that  whereby 
the  fpirit  of  God  m  :k^s  u  evident  to  our  confidences  be- 
yond ail  doubt,  that  we  are  the  children  cf  God  ;  and 
rx;t  by  an  immediate  revelation. 

Tbcr.  But  what  do  you  think  of  the  cafe  cf  backfliders  ? 
i\Iay  not  they  be  in  the  dark  about  their  ltate  ?  And  what 
ought  they  to  do  ? 

Paul.  They  may  be  in  the  dark,  and  full  of  doubts  and 
fears  ;  nor  can  they  ever  find  relt  to  their  fouls,  until  they 
remember  from  whence  they  have  fallen,  repent  and  re- 
turn home  to  God  through  Jefus  Chriit.  As  their  depart- 
ing from  God  is  the  fource  of  all  their  wee  ;   fo  their  cafe 

(1)  The  reader  may  fee  this fubjecl,  viz.  71  e  n^inefsoftbe 
/pint,  thoroughly  dijcvjftd  in  Mr,  Edwards,  on  Rclguus  J?f- 
feclions* 


104-  DIALOGUE     III. 

admits  of  no  remedy,  but  to  repent  and  return  to  God 
through  Jefus  Chriit  again.  It  would  do  a  backflider  no 
good,  to  go  to  God,  and  lay,  "  pardon  is  mine,  grace  is 
mine,  Chriit  and  all  his  Spiritual  bleiTtngi  are  mine."  For 
his  religion  does  not  grow  up  from  this  belief  ;  but  from 
beholding  as  in  a  glafs  the  glory  of  the  Lord.  But  I  have  not 
time  to  enter  upon  this  fubject  1  recommend  to  you  Mr. 
Shepard,  on  the  Parable  of  the  Ten  Virgins  ;  in  which  if 
fome  expreffions  are  not  fo^  accurate,  yet  on  the  whole, 
it  is  one  of  the  belt  books  I  know  of,  for  Saints  under 
backflidmgs.  It  is  fo  ufeful  a  book,  that  I  wifh  there  was 
one  of  tnem  in  every  Chriitian  family. 

Here,  my  dear  Afpafio  the  converlation  ilopt — I  fat  fi- 
lent — I  was  felf  condemned. — Eternity  all  opened  to  my 
view — "  I  am  a  loft  creature — Heaven  pity  my  cafe"  ! — 
The  tears  rolled  from  my  eyes  —I  could  conceal  my  cafe 
no  longer — I  was  perfuaded  Paulinus  had  a  tender  com- 
panionate heart — therefore,  I  addrefied  him  in  the  follow- 
ing manner. 

Ther.  Indeed,  fir,  I  need  not  hear  you  upon  the  cafe  of 
a  backsliding  Saint. — 1  have  heard  enough  ahead) — i  am 
convinced  1  was  never  right. —  1  thougnt  fo  before  1  came 
to  fee  you  :  and  all  you  have  laid  has  confirmed  nie  in  this 
opinion. — I  have  acled  the  part  of  a  difputant ;  but  1  h^^e 
done  it  only  for  light,  to  fee  what  anlwers  you  would 
im.ke  to  what  might  be  fnd. — Alas  !  1  have  all  to  bei_  in 
anew  ! — j u ft  every  Hep  I  have  taken,  is  wrong.  My  firit 
manifeftation  of  the  love  of  Chriit  and  pardon  of  m>  fins, 
was  wrong  :  the  thing  revealed  for  the  truth,,  was  a  lie. — 
My  firft  ad  of  Faith  was  wrong  :  the  thing  believed  rhr 
truth,  was  a  lie. — My  love  and  joy,  and  all  my  religion 
was  wrong  :  only  the  refult  of  felf- love  and  deluflon.— 
My  living  by  FAith  was  wrong  :  It  was  only  quieting  my 
confeience,  by  holding  fait  my  delufion. — My  averfion  to 
fanctirication's  being  the  only  evidence  of  a  good  eitate, 
was  wrong  :  I  could  not  Hand  trial  by  that  tei>  ;  and  yet 
nothing  clfe  will  pafs  at  the  great  tribunal,  with  my  final 
judge.  Bui  I  could  have  no  comfort  this  way.  It  tended 
only  to  doubts  and  fears.  And  doubts  and  fears  tended 
to  deftroy  all  my  religion. — All  my  religion  was  founded 
in  delufipn  ;  nor  was  thero  any  way  for  it  to  fubfiit,  but  to 
hold  fait  delufion,  and  refufe  to  let  it  go.     I  have  been 


DIALOGUE      III.  105 

doing  fo  now  for  a  long  time,  and  had  continued  to  do  fo 
to  my  dying  cay,  had  not  fome  of  thofe  texts  of  Scripture 
you  have 'fo  cfien  referred  to,  given  me  a  fhock.  And 
lad  week  I  had  fuch  awful  apprehennons  of  the  dreadful- 
nefs  of  eternal  damnation,  the  amaz'ng  dreadfulnefs  of 
going  into  eternity  felf-deceived,  as  penetrated  my  very 
heart.  Tnis  induced  me  to  make  you  thefe  vifits.  And 
now  you  fee  my  oaf:* — my  dreadful  cafe  !  O  dear  Puulinus, 
be  you  my  friend,  my  fpiritual  guide  ! — What  mall  1  do  ? 
lad.  How  much  are  poor  loii  Sinners  in  this  benighted 
world  to  be  pitied  !  Generally  their  days — their  precious 
days,  are  fpent  away  fecure  in  fin  !  If  at  any  time  they 
are  a  little  awaiened  to  fee  their  danger,  how  apt  are 
they  to  take  any  way  for  comfort,  but  the  right  !  Matth. 
vii.  1,3,  14.  We  are  a-fiually  in  fo  ruined  a  ftate,  that  un- 
Jels  God  interpofcs,  of  his  mere  fovereign  grace,  and  by 
the  influences  of  his  blefi~ed  fpirit  guides  us,  we  mail  wan- 
der from  the  narrow  road,  get  loir  and  periih  !  Tvlatth.  xi. 
25.  We  are  enemies  to  God,  blind  to  his  beaaty,  djifin- 
clined  to  a  reconciliation,  averfe  to  real  holinefs  :  and  any 
kind  of  falfe  religion  fuits  fuch  depraved  hearts,  better 
than  the  true.  P^eaiiy  to  love  God  for  his  own  infinite  amia- 
blenefs,  to  choofe  him  for  oar  portion,  to  look  upon  fr.i 
as  an  infinite  evil,  to  cfteem  the  law,  as  holy,  juft,  and 
good,  which  requires  fmlefs  perfection  on  piin  of  eternal 
damnation,  and  to  place  all  our  dependence  on  free  grace 
through  Jefus  Chrift,  are,  of  ail  things,  mod  contrary  t) 
our  corrupt  biaffes.  Our  native  difmclination  to  the  right 
way,  renders  us  apt  to  take  the  wrong  :  and  having  once 
took  it,  obilinately  to  perfill  in  it.  (1)  Happy  for  you, 
my  dear  Theron,  that  you  are  brought  fo  £,r  to  fee  your 


(1)  Jonah  ii.  8.  They  that  obferve  lying  Vanities,  for- 
fake  their  own  mercy.  1.  e.  go  contrary  to  their  oivn  intereft. 
— Homo  often  hams  thefe  moor ds  keen  applied,  by  fome  mor iters, 
to  perjiiade  Chriftlefs  Sinners  to  belieme,  that  all  the  blejjings 
of  the  Gofpel  are  their  omon  !  When  rather  they  jiand  as  a 
warning  to  all,  not  to  obferve  lying  Vanities,  left  they  for- 
fake  their  own  mercy,  and  go  contrary  to  their  omon  eternal 
intereft.  Nothing  being  more  contrary  to  the  intereft  of  a  poor 
Sinner,  than  to  believe  delujion,  and  fettle  down  on  a  falfe 
foundation. 


106  DIALOGUE     III. 

And  for  your  futuic  conduct,  take  thefe  hints.- 

(i)  Beware  you  return  not  to  that  flefh  -  pleafing, 
prefumptuous  way  of  living,  which  had  well  nigh  proved 
your  ruin.  Your  friends  may  invite  you  back  ;  your  love 
of  eafe  and  prefent  comfort,  will  iecond  all  their  argu- 
ments, ana  give  them  ten-fold  more  weight  than  they  really 
have. — Know  it,  O  my  Theron,  there  is  a  long  eternity 
before  you.  It  is  worth  your  while  to  f  rive  to  enter  in  at 
the  Jir cut  gate:  Yea,  to  take  the  kingdom  of  Heaven  by  'vio- 
lence, (i)  Therefore,  count  no  felf-denial,  no  pains,  no 
endeavours  too  great ;  but  do  with  thy  might,  what  thy 
hand  findeth  to  do. 

(2)  It  isabfolutely  neceflary,  that  you  fee  your  need  of 
Cbriit,  in  order  to  come  to  him. — Coming  to  Chrift,  in  its 
own  nature,  fuppofes,  that  we  fee  our  need  of  him. — You 
cannot  fee  what  you  need  Chrift  for,  unlefs  you  fee  your 
true  character  and  ftate  according  to  law.     The  law  is  the 
appointed  fchool-mafter,  to  lead  Sinners  to  Chrift.     The 
law  requires  perfect  obedience,  on  pain  of  eternal  damna- 
tion,    it  requires  us  to  love  God  with  all  our  heart,  as 
being  infinitely  lovely.     The  leaft  defect  merits  eternal 
woe.     If  ycu  take  meafure   by   this  law,  as  your   rule, 
your  true  character  will  appear — dead  in  Jin  ;    at  enmity 
againjl  God,  not  fubjeci  to  his  lavj,  neither  indeed  can  be. — 
And  if  you  judge  of  your  ftate,  according  to  this  law,  you 
are  condemned  already,  and  the  vcrath  of  Gad  abide  th  on  you. 
you  are  loft — you  Hand  guilty  before  God.    And  if  the  law 
is  holy,  juic  and  good,  your  mouth  is  ftopt.     The  Lord  is 
righteous  vjhen  hefpeaketh  and  clear  nvhen  hejudgcth,  although 
you  mould  perifh  for  ever.     AH  this  you  mull  fee.     Yea, 
you  muft  feel  it,  thtough  and  through  your  heart,  as  did 
the  Apoftle  Paul.     2 he  commandment  came,  Jin  revived,  and 
1  died.     It  is    for  want    of  thorough  conviction,  that  fo 
many  awi  kened  Sinners  take  up  with  falfe  comfort.  Their 
wound  was  never  fearched  to  the  bottom — It  was  fkinned 
over  too  foon.    And  fuch  flighty  cures,  though  more  eafily 
performed    may    prove  fatal  in    the  end.      But  let   your 
legal  convictions  be  ever  fo  deep,  you  will  perifh,  unlefs 
of  his  mere  fovereign  grace. 

( 1 )  Mr.  Edwards's  Sermons  on  prejjing  into  the  kingdom, 
and  on  the  jnjlice  of  Gcd  in  the  damnation  of  Sinners,  are 
proper  for  fuch  as  Iheron. 


DIALOGUE     III.  I07 

(3)  He  who  commanded  the  light  to  Jhine  out  of  darknefs, 
Jhines  in  your  heart,  to  give  you  the  light  of  the  knowledge  of 
the  glory  of  God,  in  the  face  of  J  ejus  Chrift. — You  arc  blind, 
quite  blind,  to  the  divine  beauty.  And  confequently, 
blind  to  the  beauty  of  the  divine  law.  And  fo,  confequent- 
ly, blind  too  to  the  beauty  of  Chrift,  as  dying  to  anfwer 
the  demands  of  the  law.  And  confequently  under  the 
power  of  unbelief.  Every  unregenerate  man  has  the  fpirit 
of  infidelity  in  his  heart.  1  Joh.  v.  1.  Rom.  x.  9.  Pfal. 
xiv.  1.  You  can  never  cordially  believe,  that  the  Son  of 
God  became  incarnate,  and  died  to  anfwer  the  demands 
of  a  law,  in  its  own  nature  too  fevere.  Such  a  fubltitution 
cannot  appear  to  be  of  God,  glorious  and  divine  ;  but 
rather  Blocking  !  You  can  never  heartily  approve  of  the  law 
(which  requires  us  to  love  God  for  his  own  divine  excel- 
lencies, with  all  our  hearts,  on  pain  of  eternal  damnation 
for  the  leaft  defeft)  as  holy,  juft  and  good,  unlefs  God 
appears  in  your  eyes  as  one  infinitely  lovely. — 
So  depraved  are  you,  fo  entirely  devoid  of  a  relifh  for 
divine  beauty,  that  God  never  will  appear  thus  amiable  in 
your  eyes,  unlefs  you  are  born  of  the  fpirit,  have  divine 
life  immediately  communicated  to  you  from  God,  have  a 
fapematural  and  divine  fenfc,  tafte,  relifh,  imparted  to  you 
from  on  high.  Your  heart  is  like  the  chaos  ;  the  Earth 
was  without  form  and  ~ucid,  and  darknefs  was  upon  the  face 
of  the  deep.  And  dark,  eternally  dark,  it  would  have  been, 
had  not  God  laid,  Let  there  be  light.  So  unlefs  be  who 
commanded  the  light  to  Jhine  out  of  darknefs,  Jhines  in  your 
heart,  you  will  abide  in  eternal  darknefs,  blind  to  divine 
beauty  ;  to  the  glories  of  God  and  Chrift,  of  Law  and  Gof- 
pel.  And  if  the  Gcfpei  continues  thus  hid  from  you,  you 
are  loft,  forever  loft.  2  Cor.  iv.  3,  6. 

If  the  divine  law,  in  itfelf,  is  not  holy,  juft  and  good, 
Chrift's  d  !wer  its  demands  cannot  make  it  fo. — 

If  the  law  was  coo  fevere,  Chriil's  death  was  a  moft  fhock- 
ing  affair  :e  of  the  divine  law,  as  too  rigorous,  is 

the  root  of  all  the  chief  errors  in  the  Chriftian  world  ;  yea, 
it  ii  the  root  oi  the  prevailing  infidelity  of  the  prefent  age. 
And  it  now  lies  at  the  bottom  of  all  your  hard  thoughts  ol 
Gc:i,  O  my  Theron  ;  which  the  Devil  is  not  the  author 
cf,  as  feme  imagine,  in  fiich  cafes.  And  is  a  mighty  bar 
to  your  believing  in  Chrift.     And  nothing  can  efFe&ually 


108  DIALOGUE     III. 

remove   it,    but   divine    light,    imparted    in    regenerati- 
on, (i)  ^ 

(4)  Bid  a  final  adieu  to  vain  and  carnal  companions,  to 
all  finful  and  carnal  pleafures  and  pailimes,  and  to  every 
known  fin  ;  all  which  tend  to  ftupiiy  the  heart.  And  by 
reading,  meditation,  and  prayer,  endeavour  with  all  your 
might  to  obtain  a  realizing  fenfe  of  ycur  true  character 
and  ftate.  Cad  yourfelf  at  the  foot  of  iovereign  grace,  and 
cry,  with  the  blind  man,  Lord,  tk'fft  I  might  receive  my 
fight  !  Ci  That  I  may  fee  and  know  what  1  am,  what  I 
deferve,  what  I  need;  and  the  only  way  to  cbunn  relief, 
by  free  grace  through  Jefus  Chrift.5'  However,  that  ycu 
niay  not  trull  in  your  ov.  n  doing?  to  ree<  mmtnd  ycu  to  the 
divine  favour,  nor  be  encouraged  from  your  own  gcodnefs 
to  hope  for  mercy,  conilandy  remember* 

( I )  No  man  can  undcrjlandingly  and  heartily  lock  to,  trvji 
in,  or  depend  upon  the  mediation  cf  Chrijl,  unlcfs  he  fees  bis 
need  cf  him  as  a  mediator.  No  man  can  fee  his  need  cf  the 
mediation  of.  Chrijl.  unlefs  le  fees  that  which  renders  bis  me- 
diation need f  1 1.  New  the  gcodnefs  and  excellency  of  the 
divine  law,  ivh'uh  we  have  Ircke,  is  the  only  tl  ing  which 
originally  rendered  the  mediation  cf  Chrijl  needful.  But  for 
this,  the  Sinner  might  have  been  javed  without  a  mediator, 
without  an  atonement,  as  well  as  with.  Nay,  hetier.  For 
if  the  law  were  too  jtvere,  it  had  evidently  been  mere  honour- 
able fcr  Gcd  to  have  repealed,  or  abated  it,  than  to  have  ap- 
pointed his  Son  to  arjwer  its  detnands  in  cur  /lead. 

Seme  feem  to  think,  that  the  lav:,  although  jutted  to  the 
firength  cf  man  before  the  fall,  and  fo  a  good  lawfer  an  in- 
nocent, holy  creature,  yet  is  too  rigorous  for  a  fallen  world.  And 
therefore  imagine,  that  Chrijl  died  10  purchofe  an  abatement, 
and  to  bring  it  down  to  a  hvel  with  our  jrejent  weaknejs. — 
But  if  the  law  was  too  fever e,  the  jujiice  of  the  divine  nature 
would  have  moved  the  governor  of  the  world  to  have  made 
all  proper  abatements  y  nor  was  the  death  of  Chrijl  needful  in 
the  cafe.  Surely  Chrijl  need  not  die,  merely  to  get  jujiice  done  us. 

Seme  feem  to  lock  upon  God  the  father,  as  all  made  up  of 
wrath,  the  Sinner's  enemy  :  And  on  God  the  Son,  as  all  made 
up  cflcve,  the  Sinner's  friend.  And  imagine,  he  died  to  aj- 
fwc.ge  his  Father's  anger,  and  move  his  ctmpajjiens  towards 
poor  Sinners.  And  fo  they  love  Chrijl,  while  they  hate  God 
and  his  law. — But  this  is  all  a  mere  chimera.      The  Father 


DIALOGUE     III.  I D9 

(5)  That  the  divine  law,  which  you  are  under,  requires 
that  you  love  God  fur  himfelf;  whereas,  all  you  do  is 
merely  from  felf-love.  Yea,  it  requires  you  to  love  God 
with  all  your  heart;  whereas,  there  is  no  love  to  God  in 
your  heart.  And  it  requires  this  finlefs  perfection  on  pain 
of  eternal  damnation,  for  the  leaft  defedt  ;  lo  that  by  ihe 
law  you  are  already  condemned.  By  mere  law  you  are 
therefore  abfolutely  and  forever  undone.  You  Hand  guilty 
before  God. — But  mere  law  is  the  rule  cf  right,  and  ltan- 
dard  of  juitice.  If  juftice  mould  take  place,  you  then 
fee  your  doom.  There  is  no  hope  from  this  quarter. — 
Wherefore  you  lie  at  the  mercy  or  God,  his  mere  mercy, 
who  is  abfoiutely  unobliged  to  grant  you  any  relief,  for 
any  thing  you  can  do.  He  might  juftly  have  left  all  man- 
kind in  this  ftate,  without  a  Saviour.  And  he  may,  on  the 
fame  grounds,  as  juftly  leave  you  in  this  (late,  without  a 
San&iner.  He  did  not  give  his  Son  to  fave  this  loft  world, 
for  our  righteoufnefs  fake  :  Yea,  had  we  been  righteous, 
we  mould  not  have  needed  his  Son  to  die  in  our  ftead. — 
Nor  does  God  give  his  holy  fpirit,  to  convert  any  poor 
perifhing  Sinner,  for  his  righte<  ufnefs  fake  :  Yea,  it  is  his 
being  entirely  deftitute  of  ail  that  is  fpiritu:-:lly  gccd,  and 

is  as  full  cflcve  and  goodnefs,  as  the  Sen.  The  Son  is  as  holy 
and  jujt,  as  great  a  friend  to  the  lanjo,  and  as  great  an  enemy 
tofin,  as  the  Father.  They  are  both  cf  one  heart.  Tea,  they 
are  both  one  God.   Job.  x.  30. 

Some  feem  to  rejA-ve  the  'whole  of  God* s  laiv  and  govern- 
ment, and  ihe  death  of  Chrifi,  into  the  mere  arbitrary  -ivill  of 
God :  As  though  the  --whole  were  not  the  refult  of  ivifdem,  of 
infinite  wifdem,  but  rather  of  mere  arbitrary  ivill.  But  it 
does  not  appear,  by  Scripture  or  ctherwife,  that  the  infinitely 
'wife  God  ever  determines  any  thing  without  reafon,  or  does  any 
thing  but  what  is  wije  for  him  to  do.  But  rather  the  'whole 
cf  divine  revelation  joins  to  confirm  the  truth  of  St.  PauPs 
obfervation,  that  God  worketh  all  things  after  the  coun- 
sel of  his  own  will.  Eph.  i.  11.  All  his  ptrfediens,  if  I 
may  Jo  fpeak,  fit  in  council :  And  all  his  decries  and  works 
are  the  refult  of  infinite  hdinejs,  jufiice  and  goodnefs.  di;\cled 
by  hi  finite  wifJom. 

There  is  but  one  'way  to  folve  the  dijjiculty.  There  is  but 
cne  thing  can. ever  fatisfy  our  hearts,  A  fight  of  the  glory  of 
JL 


110  DIALOGUE     III. 

dead  in  fin,  that  occafions  his  Handing  in  perifhing  need 
of  converting  grace.  And  although  ail  the  promifes  of 
God  are  in  Cnriil  Jefus,  Tea,  and  in  him  amen  ;  yet,  as  to 
thofe  who  are  out  of  Chrift,  they  are  fo  far  from  being 
entitled  to  tne  pronnles,  that  the  wrath  of  God  abideth  on 
then:. — Therefore 

(6)  Lf  ever  yoa  are  renewed  by  the  holy  Ghofi,  it  will  be, 
not  lor  any  goodnefs  in  you,  but  merely  from  God's  felf- 
moving  mercy,  and  fovereign  grace,  through  Jefus  Chrift, 
Tit.  iii.  5,  6. 

(7)  How  dreadful  foever  this  reprefentation  makes  your 
cafe  appear  ;  yet,  if  this  is  your  true  ftate,  you  mull  fee  it, 
that  you  may  know  your  need  of  Chriil  and  free  grace, 
and  be  in  a  capacity,  underftandingly,  to  give  a  proper 
reception  to  the  glad  tidings  of  the  Gofpel,  viz.  That 
through  Chriil,  God  is  ready  to  be  reconciled  to  the  re- 
turning penitent,  who  juftifies  God,  approves  his  law,  quits 
all  claims,  and  looks  only  to  free  grace,  through  Jefus 
Chrift,  for  falvation.  Luk.  xviii.  13.  Rom.  id.  24,  25,  26. 

(8)  Saving  Faith  confifts  in  looking  to  ftee  grace, 
through  Jefus  Cnriftj  for  folvation  ;  thus  viewing  God's 
law,  and  your  own  cafe,  as  they  really  be.  And  he  that 
thus  believeth,  Jball  be  faved.  Therefore,  repent  and  be 
converted,  and  ycur  fins  Jhall  be  blotted  out.  Behold,  novo  is 
the  accepted  time,  and  novo  is  the  day  of  falvation  !  And  by 
me,  one  of  Chrift's  miaifters,   God  dees  befeech  you  to  be  re- 

the  God  of  glory,  'will  open  to  view  the  grounds  and  reafons 
of  the  Iww,  and  convince  us  that  it  is  holy,  jujl  and  good,  glo- 
rious and  a?ni able,  and  'worthy  to  be  kept  tn  credit,  to  be  mag- 
nified and  made  honourable,  by  the  obedience  and  death  of  the 
Son  of  God. — But  then  if  the  lew  is  good,  we  voho  have  broke 
it,  are  not  fit  to  live.  Death  is  our  due.  'The  Judge  of  all  the 
Earth  cannot  but  do  right.  His  nature,  law  and  honour,  call 
aloud  for  our  definition.  He  cannot  be  jujl,  if  be  don't  defiroy 
us.  It  will  bring  everlafiing  reproach  upon  his  government , 
tofpare  us,  confidered  ?nerely  as  in  our  fe  Ives.  If  hen  this  is  felt 
in  our  hearts,  then,  and  net  till  then,  jhali  -we  feel  our  need  of 
Chrifi,  and  be  prepared  to  look  to  the  free  grace  of  God  thro' 
the  redemption  that  is  in  Chrift,  and  to  exertife  Faith  in  his 
blood,  who  was  fet  forth  to  be  a  propitiation,  to  declare 
God's  righreoulr.efs,  that  he  might  be  juft,  and  yet  the 
juftifisr  of  him  that  believeth  in  Jefus. 


DIALOGUE      III.  Ill 

cone  tied,  and  I  pray  you  in  CbrijVs  Jlead,  be  you  reconciled  Is 
God.  For  God  hath  made  his  only  begotten  Son  to  be  a 
lacrifice  for  fin,  that  all  who  are  united  :o  him  by  a  true 
and  living  Faith,  might  return  to  God  with  acceptance, 
and  be  juftiried,  and  have  eternal  life  thi <  ugh  him. 

Tier.  Every  word  you  hive  fpoken,  fin.KS  down  into  my 
ears.  The  Lord  grant,  the  truth  mny  pierce  my  heart 
through  and  through. — The  reft  of  my  days  I  will  devote 
to  the  bufinefs  of  my  foul. — I  thank,  yoa  for  your  kind 
inftruclions — 1  beg  your  prayers — the  anguiili  of  my  heart 
calls  me  to  retire — Adieu  ! — dear  fir,  Adieu  ! 

Paul.  May  the  only  wife  God  be  your  effectual  initruct- 
or,  my  Theron  1 — Adieu  ! 

To  my  dear  Afpailo, 

Thefe  Dialogues  are  predated  by 

YOUR   AFFECTIONATE 

THERON, 


LETTER 


LETTER     II. 

THE  RON    TO    ASPASIO. 


New-England,  March  12,    1759. 


DEAR    ASPASIO- 


"Pi  /T^r  me'anc^°ty  Letter  of  December  laft,  with  a  copy 
^SJ JL  cf  the  fubitance  of  the  converfation  I  had  with  Pau- 
linas, at  three  feveral  times,  you  have  doubtlefs  received 
long  ago,  as  it  is  now  three  months  ilnce  I  wrote,  if  you 
have  been  impatient  at  hearing  nothing  from  your  friend 
for  fo  long  a  time,  I  more  : — toffed  to  and  fro,  for  months 
together,  like  a  feeble  {hip  at  fea,  in  a  tempefluous'  night, 
ready  every  moment  to  fink. 

At  iirfr  (1  mean  after  I  had  left  Paulinus,  and  retired, 
as  I  had  determined  to  fpend  much  time  in  meditation  and 
prayer)  I  called  in  queiticn  a  maxim,  he  feemed  to  take 
for  granted  ;  that  "  we  are  all,  by  nature,  under  a  law, 
requiring  perfeel  obedience,  on  pain  of  eternal  damnati- 
on'': Which  he  fo  infilled  was  a  glorious  law,  holy,  juft 
and  good. — Thus  I  thought  with  myfelf — **.  Perfect  obe- 
dience !  That  is  more  than  we  can  yield.— And  am  I  for 
ever  left  for  the  nrft  offence  ? — How  can  that  be  juft  !  Can 
the  kind  Father  of  the  univerfe,  require  more  of  his  crea- 
_ture,  man,  than  he  can  do  ?  And  then  punifh  him  with 
eternal  damnation,  for  not  doing  ! — Can  this  be  right  ?" 
Indeed  I  now  felt  I  had  an  Arminian  heart. 

Bat  on  a  certain  evening,  as  I  was  reading  Saint  Paul's 
Epifile  to  the  Romans  and  Galatians,  in  which  he  affirms, 
that  the  wrath  of  God  is  revealed  from  Heaven  againji  all 
ungcdlinefs  and  unrigbteoufnefs  of  men  ;  that  the  very  Hea- 
then themfelves  are  without  excufe  ;  that  the  whole  world 
Jl and  guilty  before  God,  and  every  mouth  f  opt  ;  that  the  law 


THERON    TO    ASPASIO.  II3 

curfe  th  every  man  nuho  continue tb  not  in  all  things  written  m 
the  bcok  of  the  laiv,  to  do  them  ;  and  that  Chrift  was  made 
a  curfe  fcr  us,  to  redeem  us  from  the  curfe  of  that  very  law  ; 
I  W2s  greatly  fhocked  ana  confounded.  One  while  I  faid, 
this  law  cannot  be  right."  But  again,  I  faid,  "  why  then  was 
it  not  repealed  ?  Why  did  ihe  Son  of  God  bear  its  curfe, 
and  die  to  anfwer  its  demands  r"  I  looked  through  the 
Old  Teftament,  I  looked  through  the  New  ;  and  this  no- 
tion of  the  law,  I  faw  was  fo  inwrought  into  both,  that  it 
muft  be  granted  ;  or  the  whole  of  divine  Revelation  given 
up. — I  felt  the  heart  of  an  infidel — I  was  full  of  doubts  and' 
fcruples  as  to  the  truth  of  the  Bible.  And  when  I  reflected 
on  the  external  evidence  of  divine  Revelation,  as  repre- 
fented  by  our  late  writers,  particularly  by  Doctor  Leland, 
whole  view  of  Deiflical  Writers,  1  had  lately  read,  I  was 
drove  even  to  Atheifm.  For  if  there  is  a  God,  the  Bible 
muft  be  true.  But  if  the  Bible  is  true,  the  law  in  all  its 
rigour,  is  holy,  juft,  and  good. 

Thus  I  was  unfettled  in  all  my  principles,  and  fet  afloat 
as  on  a  bcifterous  ocean,  like  a  fhip  without  a  compafs  or 
an  helm  ;  in  great  anxiety  and  deep  perplexity,  ready- 
many  times  to  conclude  to  go  back,  at  all  adventures,  to 
my  old  hope,  as  the  only  way  for  reft  :  thinking,  I  had  as 
good  live  and  die  en  a  falfe-hope,  as  live  and  die  in  ceipair. 

Till  on  a  certain  time,  I  began  thus  to  reafon  in  my 
heart. — ««  whence  all  thefe  doubts,  O  my  foul  !  Whence 
allthefe  Arminian,  Sccinian,  deiftical,  atheiftical  thoughts  ! 
Whence  have  they  all  arifen !  From  viewing  the  law  of 
Gcd,  as  requiring  perfect  obedience,  on  pain  cf  eternal  dam- 
nation-— But  why  I  Had  I  rather  tusn  an  Infidel,  than  ap- 
prove the  law  as  holy,  juft,  and  good  ? — Is  this  my  heart ! 
Once  I  thought  I  loved  God,  ana  loved  his  law,  and  loved 
the  Gofpel. — Where  am  I  new  I"  Thofe  words  of  the 
Apoftle  feemed  to  piclure  my  very  cr  ie  ;  The  carnal  mind 
is  enmity  againjl  God,  and  is  not  juhjeti  to  his  luiv,  neither 
indeed  can  he.  Rom.  viii.  7.  This  text  engaged  my  atten- 
tion, and  fixed  my  thoughts.  And  looking  into  my  heart, 
more  and  more,  I  found  the  fpirit  of  an  enemy  to  God 
and  to  his  law,  in  full  poilelncn  cf  ivy  foul, 

Till  now  I  had  entertained,  at  hale  f cm -times,  a  fecret 
hope,  that  my  ftate  was  geed  ;  rhucugh  it  feemed  as  if  I 
had  quite  given  it  up.  But  now  I  began  in  a  new  manner 
;*o  ke,  or  rather  to  fee!.,.  I  was  dead  in  fin.  L    3 


114  THERON    TO    ASPASIO. 

A  realizing  fenfe  of  God,  as  the  infinitely  great  Being, 
the  almighty  Governor  of  the  world,  holy,  and  juft,  a  fin- 
revenging  God,  a  confuming  fire  againft  the  workers  of 
iniquity,  daily  grew  upon  my  heart,  and  fet  home  the  law,  in 
all  its  rigour.  A  frelh  view  of  all  my  evil  ways  from  my 
youth  up, continually  prayed  upon  my  fpirits — Eternity  ! 
Eternity  ! — Oh  how  dreadful  it  feemed !  I  watched,  I 
prayed,  I  fafted — I  fpared  no  pains  to  obtain  an  humble,  bro- 
ken, contrite  heart.  Hu:  notwithibinding  my  greateit  efforts, 
my  heart  grew  worfe — my  cafe  more  defperate  :  till  in  the 
iffue,  I  found  myfeif  abfolutely  without  ftrength — dead  in  fin 
. — loft — condemned  by  law — f  elf-condemned — my  mouth 
ftopt — guilty  before  God — I  was  forced  to  be  filent  ;  as  it 
v/as  but  fair  and  right,  that  God  mould  be  an  enemy  to  me, 
who  was  an  enemy  to  him  ;  and  but  juft,  if  he  mould  for- 
ever call  me  off.  And  in  this  cafe  I  had  perifhed,  had  not 
mere  fovereign  grace  interpofed.  But  in  the  mid  ft  of  this 
mid  night- da  rknefs,  when  all  hope  feemed  to  be  gone,  at  a 
moment  when  I  lead  expected  relief  (for,  the  commandment 
came,  Jin  revived,  and  I  died)  even  now,  God,  ivbo  com- 
manded the  light  to  foine  out  of  darknefs,  Jhined  in  my  heart. 
— Thus  was  the  cafe. 

It  was  in  the  evening  (aft;"r  the  day  had  been  fpent  in  fall- 
ing and  prayer)  as  I  was  walking  in  a  neighbouring  grove, 
my  thoughts  fixed  with  the  utrnoft  attention,  on  God,  as 
a  confuming  fire  againft  his  obitinate  enemies — on  the  law, 
as  curling  the  man  that  continueth  not  in  all  things  writ- 
ten therein  to  do  them — on  my  whole  life,  as  one  continued 
feries  of  rebellion — on  my  heart,  as  not  only  dead  to  God, 
and  to  all  good,  but  full  of  enmity  againft  the  divine  law 
and  government,  and  (mocking  to  remember!)  full  of  en- 
mity againft  Go:l  himieif.  Feeling  that  my  whole  heart 
was  thus  dead  in  Sin,  and  contrary  to  God,  I  felt  it  was 
a  gone  cafe  with  me  :  There  was  no  hope — no,  not  the 
leaft,  from  any  good  in  me,  or  ever  to  be  expected  from 
me.  I  lay  at  God's  mercy,  forfeited — juftly  condemned, 
loft — heplefs — undone  1  And  1  will  beeve  mercy.,  en  ivhom 
I  will have  mercy,  1  clearly  Jaw,  was  the  fixed  refolution 
cf  the  Almighty.  Thus  flood  my  cafe — a  poor,  wretched, 
finful,  guilty  creature,  completely  ruined  in  myfeif !  I 
retired  to  the  molt  remote  part  of  the  grove.  Where,  hid 
under  the  darknefs  of  the  evening,  and  the  Ihade  of  fpread- 
ing   trees,  no   eye  could  fee  me.     Firft,  I  fmote  on  my 


THEROX    TO    ASPASIO,  II5 

breaft ;  but  could  not  look  up  to  Heaven,  nor  fpeak  one 
word.  1  feil  on  my  knees  :  But  I  could  not  fpeak.  I 
fell  proftrate  on  the  ground  :  And  felt  as  one  ready  to 
fink  into  eternal  ruin.  Having  no  hope,  unlefs  from  the 
fovereign  good  pleafure  of  my  angry  Judge.  As  I  lay 
proftrate  on  the  ground,  a  new  fcene  gradually  opened  to 
my  view.  It  was  new,  and  it  was  exceeding  glorious  '.--- 
God  appealed  not  only  infinitely  great.,  and  infinitely 
holy,  as  the  Sovereign  of  the  whole  Universe;  but 
alfo  infinitely  glorious  :  even  lb  glorious,  as  to  be  worthy 
of  all  the  love  and  honour,  which  his  law  requires.  The 
law  appeared  holy,  juft,  and  good  :  I  couid  not  but  ap- 
prove ic,  from  my  very  heart :  and  laid  within  myfeif, 
ere  1  was  aware,  *'  Let  all  Heaven  for  ever  love  and  adore 
the  infinitely  glorious  Majesty,  although  I  receive  my 
juft  delert,  and  periln  for.  ever!"  Next  came  into  view, 
the  whole  Gofpel-way  of  life,  by  free  grace  through  Jefus 
Chrift  ;  the  wifdcm,  glory  and  beauty  cf  which,  cannot 
be  exprefTed.  The  law  did  bear  the  divine  image,  and 
was  glorious ;  but  the  Goipel  exhibited  all  the  divine  per- 
fections in  a  ftill  brighter  manner,  and  far  exceeded  in 
glory.  1  law,  God  might,  confidently  with  his  honour, 
in  this  way,  receive  the  returning  Sinner,  however  ill-de- 
ierving.  I  law  he  was  ready  to  do  it — that  all  might  come 
—  even  the  vileft  and  the  worft,  encouraged  by  the  ielf- 
moving  goodnefs  and  bcundlefs  grace  of  God,  and  the 
mediation,  merits  and  atonement  Gf  Chriil  ;  I  looked  up 
to  God  through  Jefus  Chrift  for  mercy,  and  through  Jefus 
Chriil,  gave  up  myfeif  to  the  Lord,  to  be  for  ever  his,  to 
love  him  and  live  to  him  for  ever. — Here  proftrate  on  the 
ground,  I  thus  lay  above  an  hour,  contemplating  the  inef- 
fable glories  of  God,  the  beauty  of  his  law,  and  the  fu- 
perabundant  excellency  of  the  Gofpel-way  of  life,  by  free 
grace  through  Jefus  Chrilt  :  I  believed  the  Goipel,  I  truft- 
ed  in  Chrift,  and  gave  up  myfeif  to  Gcd  through  him,  to 
be  for  ever  his,  with  a  pleafure  divinely  fweer,  inhnitely 
preferable  to  the  moft  agreeable  fenfations  I  had  ever  be- 
fore experienced.  What  I  enjoyed  this  hour,  did  more, 
unfpeakabiy  more,  than  over-balance  all  the  diftrelles  of 
months  pali.  (1)     To  1  elate  how  I  fpent  the  night,  and 

(1)    Huron's  Narrative  cf  bis  former  fuppefed  con-uerflon 
(Let,  I.)  and  cf  his  experiences    (here)  is  not  defgne'd  to 


Il6  THErON  to   aspasio 

how  I  have  fpent  my  days  and  nights  ever  frace,  I  mail 
omit.  But  you  (hall  foon  hear  again,  my  dear  Afpafio, 
from 

YOUR     AFFECTIONATE 

THERON. 

juggcjl,  that  either  falj'e  or  true  converts  all  experience  things, 
in  every  circumjlance,  jujl  alike  :  but  only  to  point  out  the  ge- 
neral nature  of  thej'e  two  kinds  of 'confer/ton,  in  a  manner  fo 
familiar •,  that  the  wcakcjl  Chrijlian  may  fee  the  difference.-— 
And  if  any  Chrifiian  cannot  recolle.fi  fo  exactly  the  particulars 
cf  his  frli  cenverfc?:,  yet  as  all  after-acls  of  grace  are  cf the 
fame  nature  with  the  frfl,  a  clear  under/landing  cf  the  true 
nature  of  failing  grace,  may  help  him  to  difcern  his  true  fate. 
N.  B.  Iv  hat  is  the  true  nature  of  fanning  grace,  is  not  to  be 
decided  by  the  experiences  of  this  or  that  man,  or  party  of  men  : 
hut  only  by  the  word  of  God. 


LETTER     III. 

THERON    TO    ASPASIO. 


New-England,  April  2,    1 759. 
DEAR  ASPASIO, 

WITH  pleafure  I  now  again  fit  down  to  write  to  my 
diftant  friend,  and  fend  my  heart  beyond  the  At- 
lantic to  my  Afpafio. — For  neither  time,  nor  place,  nor 
any  change  can  wipe  your  memory  from  my  mind. 

Methinks,  were  I  now  with  you,  as  once  at  the  houfe, 
the  hofpitable  houfe,  of  the  wealthy  and  illuflrious  Phile- 
nor,  I  would  tell  you  all  my  heart.  I  remember  how  you 
urged  me  to  believe  ;  and  how  I  longed  to  find  fome  fafe 
foundation,  fome  fure  evidence,  on  which  to  build  my 
Faith  ;  and  with  Thomas,  to  cry,  my  Lord,  my  God ! — 
Now  I  have  found  it !  I  have  found  it ! — I  believe,  that  Jefus 
is  the  Chrift.  1  Joh.  v.  1 .  I  believe,  that  God  hath  jet  him  forth 
to  be  a  propitiation — to  declare  his  right eoufnefs — that  he  might 
bejufii  and  the  jujlifer  of  him  which  believeth  in  Jefus.  Rojiw 


THERON    TO    ASPASIO.  117 

iii.  25,  26.  I  believe,  that  God  raifed  him  from  the  dead. 
Rom.  x.  9.  I  believe,  that  Chriji  is  entered  into  Heaven, 
now  to  appear  in  the  pre  fence  of  God,  as  the  Jewifh  high- 
pricit  of  old  entered  into  the  noly  of  holies  on  the  day  of 
atonement,  (Heb.  ix.  24)  and  that  he  is  the  way  to  the 
Father,  (Joh.  xiv.  6.)  the  deer,  by  'whom  men  enter  in.  Joh. 
x.  9.  And  that  whofeever  will,  may  come  to  God  through 
him.  Rev.  xxii.  17. — Wherefore  I  am  emboldened  to  enter 
into  the  boliejl  by  the  blcod  of  Jefus,  even  into  the  very  pre- 
fence  of  the  thrice  holy  one  of  Ifrael,  in  vvhofe  fight  the 
Heavens  are  not  clean  ;  and  to  come  to  God  in  full  afjur an ce 
of  Faith,  nothing  doubting  but  that  Gcd  is  as  willing  to  be 
reconciled  through  Chriit,  as  the  Father  was  to  receive  the 
returning  prodigal  ;  and  as  ready  to  give  his  holy  fpirit  to 
them  that  afk  him,  as  ever  parent  was  to  give  bread  to  an 
hungry  child.  Hcb.  x.  19,  22.  Mat.  vii.  11. — For  he  that 
f pared  not  his  own  Son,  but  delivered  him  up  for  us  all,  how 
jhall  he  not  with  him  alfo  freely  give  us  all  things  ;  if  we 
accept  his  Son  as  he  is  offered,  and  come  to  God  through 
him,  for  all  things,  as  we  are  invited  ?  Rom.  viii.  32.  Joh. 
i.  12  and  xvj.  23. — For,  God's  honour  is  fafe,  God's  law 
is  anfwered,  God's  juitice  is  fatisfied  ;  and  all  my  guilt, 
infinite  as  it  is,  is  no  bar  in  the  way  of  my  reception  into 
the  divine  favour  ;  free  as  his  infinite  grace,  feif-meving 
as  his  boundiefs  goodnefs  is,  and  appears  to  be,  by  the  gift 
of  his  Son. 

This  way  of  falvation,  my  dear  Afpano,  is  glorious  for 
God,  fafe  for  the  Sinner,  effectual  to  promote  holinefs,  even 
the  power  cf  God  to  falvation,  to  every  one  that  believeth  : 
And  if  the  Gofpei  is  true  there  is  no  room  to  doubt.  "  For 
we  are  contained  to  believe  on  the  cleareft  evidence." — 
Yea,  "  our  afTurance  is  ImprerTed"  by  complete  demon- 
itration. 

'Tis  glorious  for  God. — For  God's  law-and  authority 
are  as  much  honoured,  as  if  the  whole  world  had  been 
damned  :  And  his  grace  more  glorified,  than  if  Man  had 
never  fell. — An  incarnate  God  upon  the  crofs,  in  the  room 
of  a  rebellious  world,  fets  God's  infinite  hatred  of  fin,  his 
inflexible  refolution  to  pun'.fn  it,  and  the  infinite  goodnefs 
of  his  nature,  in  a  light,  infinitely  clear,  infinitely  bright. 
And  contains  a  fund  cf  initru&ion,  which  never  can  be 
exhauftcd,  by  angels  and  faints,  throughout  the  endlefs 
ages  of  eternity. — The  more  I  think,  the  more  I  am  fwal- 


Il8  THERON    TO    ASPASIO. 

lowed  up!  confounded!  overwhelmed!  O!  theheigl', 
the  deptby  the  length,  the  breadth,  of  the  lonje  of  God,  ixhiJ) 
paffeth  all  under/landing — O  !  the  depth  of  the  riches  of  the 
Huifdom  and  knowledge  ofGcd.  The  creation  of  the  Uni- 
verfe  was  a  great  work:  It  caufed  the  Eternal. power  and 
Godhead  of  the  Creator  clearly  to  be  feen:  But  compared 
to  the  incarnation  and  death  of  the  Son  of  God,  the  Crea- 
tor, it  is  not  to  be  mentioned,  nor  is  it  worthy  to  come 
into  mind.  Even  the  application  of  Chrift's  redemption, 
in  the  latter  day,  is  a  more  glorious  work  than  the  firil 
creation  of  the  world.  Ifai.  lxv.  17.  Behold,  1  create  ne-iv 
Heavens,  and  a  new  Earth  :  and  the  former  Jhall  not  be  re- 
membered, nor  come  into  mind. — Indeed,  it  had  been  but  a 
fmall  thing,  for  the  Creator,  by  his  Almighty  word,  to 
have  called  millions  of  fuch  fyftems  as  ours  into  being — 
a  thing  not  worthy  to  be  noticed — nay,  fcarce  worth  one 
fingle  thought — compared  with — with  what  ? — Let  all  na- 
ture tremble  at  the  news — The  incarnation,  and  the  death 
of  the  Almighty  Creator,  in  the  room  of  his  rebel- 
creatures,  that  the  honour  of  his  Father's  law  and  govern- 
ment might  be  effecTually  fecured,  while  fovercign  infinite 
grace  interpofes  to  fave  the  felf-mined,  hell-deferving 
rebels,  to  the  eternal  difappointment  of  Satan,  God's 
enemy,  and  cur  mortal  foe  ! 

And  can  it  now,  after  ail  this,  be  a  queftion,  whether 
God  is  ready  to  be  reconciled  to  thofe,  who",  en  his  own 
invitation,  return  to  him  through  Jefus  Chriit  ?  Or  can  it 
be  a  quellion,  whether  Chrift  is  willing  to  be  their  Media- 
tor and  High-prieft,  in  the  court  of  Heaven,  in  the  holy 
of  holies  above  r — What  !  after  God  hss  given  his  Son  to 
die,  that  confidently  with  his  honour  he  might  receive 
fuch  to  favour — he  net  willing  !  Infinitely  incredible  ! — 
What  !  after  the  Son  of  God  has  left  his  Father's  boforn, 
to  lie  in  a  manger  !  to  groan  in  the  garden  !  And,  be  ajlo- 
r.'iped,  O  ye  Heavens,  and  be  ye  horribly  afraid  ! — To  hang 
and  die  upon  the  crcf?,  in  the  room  of  a  God-hating, 
Chrift-murdering  world  ;  that  he  might  honour  his  Father's 
law,  break  up  Satan's  plot,  and  open  a  way  for  the  Sinner's 
return!  Yet  he  not  willing! — What!  willing  to  die  on 
the  crofs,  and  not  willing  to  mediate  in  Heaven  !  Infinitely 
incredible  !  Yea,  if  poflible,  more  than  infinitely  incredi- 
ble ! — So  certain  my  dear  Afpafio,  as  the  Gofpel  is  true, 
;juft  fo  certain  may  your  Theron  be,  that  God  is  ready  to 


THERON  TO  ASPASIO.  11$ 

be  reconciled  to  the  Sinner,  who  returns  to  him  through. 
Jefus  Chrift.  Nor  does  he  need  a  new  revelation  in  the 
cafe  :  nor  does  he  need  to  be  affured  of  any  propofition  not 
plainly  revealed  in  the  Gofpel.  Enough  has  been  already 
done!  enough  has  been  already  said! — But  never  did 
your  Theron  believe  thefe  things  with  all  his  heart,  till  by 
feeing  the  glory  of  the  God  of  glory,  he  favv  the  grounds 
and  reafons  of  the  law,  pronounced  it  holy,  juft  and  good, 
and  worthy  to  be  magnified  and  made  honourable,  even  by 
the  death  of  God's  own  Son',    i  Joh.  v.  i. 

And  this  kind  of  Faith,  in  the  nature  of  things,  cannot 
be  without  works.  For,  while  your  Theron,  through  the 
influences  of  the  holy  fpirit,  doth  with  open  face,  behold  as 
in  a  glafs  the  glory  of  the  Lard  j  what  can  he  do,  but  love, 
admire,  adore  the  God  of  glory  ;  and  give  up  himfelf  for- 
ever to  him  through  Jefus  Chrill  ? — And  now — h civ  can 
<vce  that  arc  dead  to  ft :,  live  any  longer  therein  P  We  are 
trucifed  with  Chriji — buried  with  him — rifen  with  him — and 
can  fin,  after  all,  have  dominion  over  us  !  ImpcfBbie.  Rom. 
vi.2.14.  The  gratitude,  the  ingenuity  of  unrenewed  nature,  I 
grant,  is  not  to  be  depended  up  :n.  lfrael Jang  God's praife  but 
foon  forgot  his  -works.  But  beholding  as  in  a  glafs  the  glory 
of  the  Lord,  from  day  to  day  through  the  courfe  of  our 
lives,  ive  are,  we  cannot  but  be,  changed  into  the  fame  image 
from  glory  to  glory,  even  as  by  the  fpirit  of  thj  Lord.  2  Cor. 
iii.  i'S. 

And,  believing  the  Gofpel  to  be  true,  no  doubt  remains, 
of  the  fafety  of  our  returning  to  God  through  jefus  Chrill. 
His  glory  and  beauty  inclines  me  to  return.  His  ^race 
through  Chrill  puts  courage  in  my  heart.  I  return.  I  find 
reit  to  my  weary  foul.  And  by  this  I  know,  my  "  Faith 
is  real,  and  no  delation,"  even  becaufe  he  hath  given  me  of 
his  fpirit,  (1  Joh.  iv.  13.)  fet  his  feal  upon  my  heart  (Eph. 
i.  13.)  made  me  his  child,  in  the  very  temper  of  my  foul 
(Rom.  viii.  16.)  and  in  my  heart  his  law  is  --written,  and  in 
his  ways  1  love  to  walk.  Ezek.  xxxvi.  26,  27.  But  as  to 
this,  Heaven  forbid  !  that  your  Theron's  confidence  iliould 
ever  be  greater  than  his  evidence;  his  evidence,  not  only 
now,  but  in  all  future  times. 1  am,  forever, 

YOUR   AFFECTIONATE 

THERON. 


LETTER    IV. 

THERON    TO    ASPASIO. 


New- England,  April  3,    1 759: 
DEAR   ASPASIO, 

MANY  an  agreeable  hour  have  we  wandered  over  a^ 
the  works  Nature  ;  viewed  the  Heavens  above,  the 
Earth  beneath,  and  furveyed  the  mighty  Ocean  ;  nor  did 
you  ever  fail  to  interming]e  devout  reflections.  If  now 
inilead  of  painting  the  beauties  of  the  Creation,  we  rife  at 
once  to  contemplate  the  glories  of  the  Creator,  glories 
infinitely  fuperior  to  thofe  of  fields  and  forefts,  gardens  and 
palaces  ;  yea,  infinitely  fuperior  to  the  bright  expance  of 
Heaven,  adorned  with  all  its  fhining  orbs — no  theme  can 
my  Afpafio  better  pleafe. 

GOD  S  how  awful  is  the  name  I  how  great  is  the  Being  ! 
Bei.  old,  the  nations  are  as  a  drop  cf  the  bucket,  arid  are  counted 
as  the  fmall  dujl  cf  the  balance  :  Tea,  all  nations  before  him 
are  as  nothing ,  and  they  are  counted  to  him  lefs  than  nothing, 
and  vanity.  And  fo  great  is  the  excellency  of  the  Divine 
Majesty,  fo  exceeding  great  is  his  beauty  ;  that  to  be- 
hold his  glory,  and  love  and  honour  and  enjoy  him,  is 
Heaven  itielf :  It  is  the  chief  happinefs  of  all  that  world. 
The  Seraphim,  while  he  fitteth  on  his  throne,  high  and 
lifted  up>  as  the  great  Monarch  of  the  Univerfe,  through 
the  brightnefs  of  his  glory,  cover  their  faces,  unable  to 
behold  ;  and,  as  in  a  perfect  extafy,  cry,  holy,  holy,  holy  ! — 
This  is  his  character,  the  character  he  exemplifies  in  all  his 
conduct,  as  Lord  of  Hoih,  as  governor  of  the  world  ;  in 
a  view  of  which,  they  add,  the  'whole  Earth  is  full  of  his 
glory.  Ifai.  vi.  3. 

The  two  grander!  affairs,  which  according  to  Scripture, 
ever  have  been,  or  ever  will  be,  tranfacted  in  the  govern- 


THERON  TO  ASPASIO.  121 

ment  of  this  glorious  monarch,  are  tiie  work  of  our  re- 
demption by  the  death  of  his  Son,  and  the  final  judg- 
ment of  tne  world.  Thcfe,  therefore,  let  us  contemplate, 
that  in  them  we  may  behold,  as  in  a  glafs,  the  glory  of  the 
LORD. 

Who  was  his  Son  ?  The  brightnefs  of  his  glory,  and  the 
image  of  his  per/on  :  By  whom,  and  for  <wbom,  all  things 
nvere  created.  Loved  equally  to  himfelf,  and  honoured 
with  equal  honours  in  all  the  world  above.  Let  us  view 
him  on  the  Crofs,  incarnate  !  View  him  there  as  an  in- 
carnate God,  dying  for  Sinners !  And  fix  cur  attention, 
whole  hours  together,  on  this  greatefl,  and  moll  wonder- 
ful of  all  God's  works !  The  plan  was  laid  in  Heaven. — 
This  great  event  was  determined  in  the  council  there.  Act. 
iv.  28.  All  the  perfections  of  the  Godhead  fat  in  council, 
when  it  was  decreed,  the  Son  of  God  mould  die. — Strange 
decree!  Why  was  it  made? — Aftcnifhing !  Why  did  it 
ever  come  to  pafs  ? — Did  he  die,  to  move  the  companions 
of  his  almighty  Father  towards  a  rebellious  race  ?  No  : 
For,  to  give  his  Son  thus  to  die,  was  greater  grace,  than  at 
one  fovereign  ftroke  to  have  cancelled  all  our  debt,  and 
pardoned  all  the  world.  Did  he  die,  to  take  away  or  lef- 
fen  the  evil  nature  and  ill-defert  of  fin  ?  No:  For  infinite 
purity  and  impartial  juftice  mull  look  upon  the  rebellions 
of  a  revolted  world,  as  odious  and  ill-deferving,  as  if  he 
had  not  died.  He  died,  to  bear  the  punifhment  due  to  us. 
We  were  under  the  curfe  ;  he  was  made  a  curfe  in  our 
room  ;  fet  forth  to  be  a  propitiation,  by  his  holy  Father,  to 
declare  his  right  eoufnefs,  and  fnew  the  rectitude  of  his  go- 
vernment in  the  eyes  of  all  created  intelligences;  that  he 
might  be  juji,  do  as  his  law  threatens,  and  yet  not  damn, 
but  jujlify  the  Sinner  that  belie  vet  h  in  Jeftcs. 

Eternal  damnation  was  our  due,  according  to  the  divine 
law  :  a  law  not  founded  in  arbitrary  will.  A  law,  arbi- 
trarily made,  may  be  arbitrarily  repealed;  but  a  law  only 
declaring  what  is  fit,  nruft  forever  iland  in  force.  To  rife 
in  rebellion  againft  the  infinitely  glorious  majefty  of  Hea- 
ven, deferved  eternal  damnation ;  as  he  is  infinitely  worthy 
of  the  hip-heft  love  and  honour  from  all  his  intelligent  crea- 
tures. His  infinite  amiablenefs  and  honourablenefs  infi- 
nitely oblige  us  to  love  and  honour  him.  All  our  heart 
and  mind  and  ftrength  are  his  due.  The  leaft  defeat  de- 
M 


122  THERON  TO  ASPASIO. 

feci  deferves  eternal  woe.  Thus  the  Omnifcient  viewed 
the  cafe. — Kis  Son,  in  the  fame  view,  approved  the  law  as 
ftrictly  juft:  Both  looked  on  the  facrifice  and  death  of  an 
incarnate  God,  in  the  room  of  Sinners,  to  open  a  way  for 
their  falvation,  as  a  plan  infinitely  preferable  to  the  law's 
repeal  by  a  fovereign  act.  The  Son  had  rather  endure 
the  moil  painful,  fhameful  death,  tlinn  that  one  titde  of  the 
law  fnould  fail ;  it  was  fo  ftri&ly  juft. — God  ought  to  have 

his    due The    law    barely    afferts    the    rights    of  the 

Godhead.  So  much,  however,  was  his  due,  as  to  be  loved 
with  all  the  heart,  and  obeyed  in  every  thing.  And  fo 
worthy  was  the  Deity  of  this  love  and  obedience,  that  the 
leaft  defect  deferved  eternal  death.  "  'Tis  right,  'tis 
right,"  faid  the  eternal  Son,  "  that  the  firft  inftance,  or 
the  lead  degree  of  difrefpect.  to  my  eternal  Father,  mould 
incur  eternal  ruin  to  the  finning  creature.  And  1  had  ra- 
ther become  incarnate  and  die  myfelf,  than  yield  this  point." 
That  God  is  infinitely  amiable — that  he  ought  to  be  loved 
with  all  our  heart — that  the  infinite  excellency  of  his  na- 
ture infinitely  obliges  us — can  never  be  fet  in  a  ftronger 
light,  than  it  is  by  the  crofs  of  Christ. 

The  infinite  dignity  of  the  Mediator,  and  the  extreme 
fufFerings  he  underwent,  as  an  equivalent  to  our  eternal 
woe,  in  the  louden1  manner  proclaim,  that  the  law  was  juft 
— juft  in  the  eyes  of  God — and  juft  in  the  eyes  of  his  Son. 
A  law,  threatening  eternal  damnation,  infinite  gcodnefs 
would  never  have  enacled,  had  not  impartial  juft  ice  called 
for  it.  Much  lefs  would  infinite  goodnefs  have  appointed 
God's  own  Son  to  anfwer  its  demands,  if  in  its  own  nature 
too  fevere.  To  fuppole,  the  Son  of  God  died  to  anfwer 
the  demands  of  a  law,  in  its  own  nature,  cruel,  is  to  make 
God  a  tyrant,  and  the  death  of  his  Son  the  molt  (hocking 
affair  that  ever  happened  ! 

But  what  did  this  law,  of  which  we  fo  often  fpeak,  re- 
quire ?  Say,  my  dear  Afpafio,  what  was  the  firft  and  chief 
command  ?  Your  matter's  anfwer  you  approve — 7'hcu  Jhalt 
love  the  Lord  thy  God  nvith  all  thy  heart.  Bat  why  was  love 
required  ?  Beeaufe  God  was  lovely.  And  why  the  penalty 
fo  great  ?  Beeaufe  his  lovelinefs  was  infinite.  If  the  infi- 
nite amiablenefs  of  the  divine  Being  does  not  lay  ;.n 
infinite  obligation  on  his  creatures,  to  love  him  for  being 
what  he  is,  how  can  we  juftify  the  law's  demands,  or  vin- 
dicate the  wifdom  of  Gcd  in  the  death  ol  his  Son  ? 


THERON  TO  ASPASIO.  123 

From  the  crofs,  where  an  incarnate  God  affcrted  the 
rights  or"  the  Godhead  by  his  dying  pains,  let  us  pafs  to 
the  awful  tribunal ;  where  the  fame  incarnate  God,  arrayed 
in  all  his  Father's  glory,  with  all  the  Holts  of  Heaven  in 
his  train,  by  the  lall  fentence,  which  he  will  pronounce 
upon  his  Father's  enemies,  dooming  them  to  the  bum 
lake,  to  welter  for  eternal  ages  in  woe,  will  Hill  proclaim 
the  jufiice  of  the  law:  Would  infinite  goodncfs,  would 
our  companionate  Saviour,  would  he  who  wept  over  Jeru- 
falem,  the  kind  and  tender-hearted  jefus,  love  to  pronounce 
a  fentence  i'o  infinitely  dreadful,  if  it  were  net  ilrictly  juft  ? 
Yet  he  will  do  it,  without  the  leaft  reiudance  ;  yea,  with 
the  highelt  pleafure  :  while  Angels  and  Saints  lhout  forth 
their  hallelujah's,  all  around  him. 

But  can  this  ever  be  accounted  for,  on  any  other  hypo- 
thefis,  than  that  the  infinitely  gloiious  monarch  of  the 
univerfe  appears,  clearly  appears,  in  that  folcmn  hour,  to 
be  infinitely  worthy  of  all  that  love  and  honour  his  law 
repaired,  in  being  what  he  is  ;  and  fo  fin  an  infinite  evil  ? 

Iffin  is  really  an  infinite  evil,  then  it  is  meet  that  it 
fhould  be  difcountenanced  and  piraifhed  as  fuch,  i.  e.  with 
an  infinite  punifliment,  i.  e.  with  the  eternal  pains  of  Hell. 
And  it  was  fit,  that  the  governor  of  the  world  mould  make 
a  law,  thus  to  punifhit.  And  fit,  that  this  law  lhould  be 
magnified  and  made  honorable.  And  even  wife,  in  the 
eyes  of  infinite  wildom,  that  one  by  nature  God,  fliould 
become  incarnate,  and  die  in  the  Sinnei's  Head,  rather 
than  fet  the  law  afide.  And  on  this  hypothefis,  the  final 
doom  of  the  wicked  may  well  appear  perfectly  beautiful 
in  the  eyes  of  all  holy  intelligences.  But  fin  cannot  be  an 
infinite  evil,  unlefs  we  are  under  infinite  obligations  to  do 
Otherwife. 

Love  is  the  thing  required.  Not  merely  a  love  of  aa*- 
titude  to  God,  as  an  almighty  benefactor:  but  a  ,o^of 
eiteem,  complacence  and  delight.  We  may  t'etl  grateful 
to  a  benefactor,  merely  as  fuch,  without  even  a  knowledge 
of  his  general  character  ;  ye:.,  when  his  general  character 
would  not  fait  us,  did  we  know  it  ?  The  Ifraelites,  not- 
withilanding  their  joy  and  gratitude  at  the  fide  of  the  Red- 
Sea,  were  far  from  a  diipofition  to  be  fuited,  to  be  picafed, 
to  be  enamoured,  with  fuch  a  being  as  God  was.  Yea, 
the  more  they  knew  of  him,  the  lei's  they  feemed  to  like 
M     2 


224  THERON  TO  A5PASIO. 

him  ;  fo  that  in  lefs  than  two  years  they  were  for  going 
back  to  Kgypt  again.  But  if  we  may  feel  grateful  towards 
God,  merely  as  our  almighty  benefactor,  without  the 
knowledge  of  his  true  character  ;  yet  efteem,  complacence 
and  delight,  fuppofe  his  true  character  known;  as  that  is 
the  object  of  this  kind  of  iove.  And  what  can  lay  us  un- 
der infinite  obligations  to  love  God,  in  this  fenfe,  but  his 
own  infinite  amiablkness?  Vet  the  divine  law  requires 
us  to  love  God  with  this  kind  of  love — and  that  with  all 
our  hearts,  on  pain  of  eternal  damnation  for  the  leaft  defect. 
And  this  law  was  binding  en  all  mankind,  previously  to  a 
confideration  of  the  gift  of  (Thrift  to  be  a  Saviour. 

While,  therefore,  the  law  fupnofes  our  obligations  to  be 
infinite  ;  and  the  death  of  the  Son  of  God,  and  the  final 
judgment,  give  the  higheil  poflible  proof,  that  the  omnis- 
cient efteem  a  the  law  exactly  right;  the  infinite  dignity, 
excellency  and  glory  of  I  r  high  God,  is  hereby 

fet  in  the  ftrongeft  point  of  li 

Take  away  the  infinift  lenefs  of  the  Deity,  and 

we,  in  eff*  ,  ungod  hinr. — lie  ceafes  to  be  the -God  of 
glory — He  ceafes  to  be  a  proper  object  of  this  fupreme 
.  the  eyes  of  finite  intelligences — It  is  no  longer 
evil,  not  to  lov  t  I  i]  j — The  law  is  no  longer  juft 
— The  death  of  (Thrift  is  needlefs — And  the  whole  fyftem 
of  doctrines  revealed  in  the  Bible,  is  fapped  at  the  foun- 
dation— Nothing  remains*  to  a  thinking  man,  but  infidelity. 

And  yet,  dear  Afpafio,  this  was  my  very  cafe.  The 
infinite  amiablenefs  of  the  Deity,  which  is  the  real  foun- 
dation of  all  true  religion,  was  wholly' left  out  of  the  ac- 
count, in  my  love  and  joy,  and  in  all  my  religious  affec- 
tions. All  my  love  and  joy  and  zeal  arofe  from  my  Faith. 
And  my  Faith  confided  but  in  believing  that  (Thrift,  par- 
don and  Heaven  were  mine. — I  rejoiced  juft  like  the 
gracelefs  Jfraelites,  in  a  fenfe  of  their  great  deliverance, 
and  in  expectation  of  foon  arriving  to  the  promifed  land, 
a  land  flowing  with  milk  and  honey,  the  glory  of  all  lands. 
Their's  was  a  gracelefs,  felfifh  joy  ;  and  fo  was  mine. — 
Their's  was  foon  over  ;  and  fo  was  mine.  Their  carcafes 
finally  fell  in  the  wildernefs ;  and,  but  for  the  fovereign 
grace  of  God,  this  alfo  had  been  my  very  cafe. 

Oh  !  my  dear  Afpafio,  whofe  entertaining  pen  gains  the 
attention  of  thoufands  on  both  fides  the  Atlantic,  pity 
the  ignorance  of  benighted  fouls,  and  guard  them  againft 


THERON  TO  ASPASIO.  I25 

the  dangers,  which  had  well  nigh  proved  the  ruin  of  your 
own  pupil. 

YOUR  AFFECTIONATE 

THERON. 


LETTER     V. 

THERON    TO    ASPASIO. 


New-England,  April  4,   1759. 

MY  DEAR  ASPASIO, 

"TTTHILE  I  view  God  the  Creator,  whofe  almighty 
*  *  word  gave  exigence  to  the  whole  fyftem — while  I 
view  him  as  the  original  author  and  fole  proprietor  of  the 
whole  univerfe  ;  whofe  are  all  things  in  Heaven  and  Earth  ; 
I  fee,  the  right  of  government  naturally  belongs  to  him. 
It  is  meet,  that  he  mould  be  king  in  his  own  world:  And 
he  cannot  but  have  a  rightful  authority  over  the  works  of 
his  own  hands. — While  1  view  him  as  moral  governor  of  the 
world,  feated  at  the  head  of  the  intelligent  creation,  en  a 
throne  high  and  lifted  up,  Heaven  and  Earth  filled  -iv:th  his 
glory,  as  the  thrice  holy  one;  and  hear  him  utter  his 
voice,  faying, I  AM  the  lord,  rind,  besides  me  there 
is  no  other  god  ;  and  hear  him  command  all  the  world 
to  love  and  adore  and  obey  him,  on  pain  of  eternal  damnation! 
a  fpirit  of  iove  to  his  glorious  majefty  infpires  me  with 
jcy-  and  make^  me  exult,  to  fee  him  thu<  exalted,  and  thus 
honoured.  Hove  to  hear- him  proclaim  his  law,  a  law  hdy, 
jiff  and  good,  glorious  and  amiable.  I  am  glad  with  all 
my  heart,  the  almighty  Monarch  of  the  univerfe  is  fo  en- 
gaged, that  all  his  fubjects  give  unto  God  the  glory  due  unto 
his  name.  Pfal.  xcvi.  8. 

His  law,  his  glorious  law,  which  once,   enemy  to  God 
that  I   w^s,  appeared  like    "  the  laws  of  Draco,"  now 
M     3 


126  THERON  TO  ASPASIO. 

mines  with  a  beauty  all  divine.  1  had  almoit  faid,  it  is  the 
bright nefs  of  his  glory,  and  the  exprefs  image  oj 'his  per/on. — 
For  indeed  it  is  an  exact  tranfcript  of  his  glorious  perfec- 
tions, the  very  picture  of  his  heart,  holy,  just,  and 
good.  Rom.  vii.  12. 

When  the  God  of  glory  dwelt  in  the  Jewiih  temple,  in 
the  pillar  of  cloud,  over  the  mercy-feat,  his  law  was  by  his 
fpecial  command  depofited  in  the  Ark,  the  very  holielt 
place  in  the  holy  of  holies,  as  the  deareft,  choiceft  trea- 
sure. Thus  was  it  done  to  the  law,  which  God  delighted 
to  honour.  But  this  honour,  great  as  it  was,  is  not  to  be 
mentioned,  nor  is  it  worthy  to  come  into  mind,  fince  that 
infinitely  greater  regard  to  the  divine  law,  which  God  has 
fhewn  in  the  gift  of  his  Son.  An  incarnate  God  on  the 
crofs,  has  magnified  the  la-t'jj  and  made  it  honourable,  beyond, 
infinitely  beyond,  what  was  ever  done  before.  But  all 
this  honour,  infinitely  great  as  it  was,  was  but  juft  equal 
to  what  the  law  deferved. 

While  I  view  God,  my  Creator,  my  rightful  Lord  and 
owner,  my  fovereign  king,  the  God  of  glory  ;  and  fee 
his  infinite  worthinefs  of  lupreme  love  and  honour;  I  feel, 
that  the  leaft  difrefpect  co  his  glorious  Majeily  is  an  infinite 
evil.  I  pronounce  the  law  in  all  its  rigour,  holy,  juft  and 
good.  Even  as  a  mini  ft  ration  of  death  and  condemnation,  it 
appears  glorious,  (2  Cor.  iii.  7,  8.)  and  I  heartily  acquiefce 
in  the  equity  of  the  fentence,  with  application  to  mylelf. 
This  makes  me  feel  my  need  of  Christ,  and  prepares  my 
heart  to  return  home  to  God,  forever  to  live  to  him.  For 
I  through  the  law  am  dead  to  the  lauu,  that  I  might  li-ve  unto 
Gcd.  Gal.  ii.  19 

The  law,  my  dear  Afpr.fio,  threatens  eternal  damnation 
for  the  very  firft  traufgreifion,  for  even  the  leart  defect. 
Gal.  iii.  10.  1  break  the  lav/  every  moment ;  and  therefore 
every  moment  I  merit  eternal  woe:  Such  an  infinite  evil 
is  fin.  It  appeared  glorious  in  the  eyes  of  God,  thus  to 
punifh  fin,  when  he  made  his  law — It  appeared  glorious  in 
the  eyes  of  Chris  f,  that  fin  ihould  be  thus  punii'hed,  when 
he  went  as  a  Iamb  to  the  altar,  and  voluntarily  ftretched 
himfelf  upon  the  crofs  to  die  in  the  Sinner's  room,  And 
in  a  clear  view  of  the  glory  o:  the  God  of  glory.  I  fee 
the  grounds  and  reafons  of  the  law  ;  it  is  hcly,  juft  and 
good. —  I  fee  why  Chriit  was  fo  willing  to  be  nailed  to  the 
crois  in  the  Sinner's  fiead  j  to  magnify  the  laiv  and  make  it 


THERON  TO  ASPASIO.  I2f 

honourable.  And  I  have  fellowfhip,  a  fellow-feeling,  --with 
Chrift  in  his  fufferings  ;  and  in  ti.e  temper  of  my  heart,  am 
made  conformable  to  bis  death.  Phil.  iii.  10.  I  feel  towards 
God,  and  law,  and  fin,  in  a  meafure,  as  he  did.  Or,  to 
exprei's  all  my  heart  in  one  emphatical  plirafe,  1  am  cru- 
cified with  Chsiist.  Gal.  ii.  20.    "  The  law  is  good, 

1  deierve  to  die.  I  iay  my  neck  up~n  the  block,  or  ra- 
ther ftretch  my  hands  upon  the  crois  :  and  fay,  the  law  is 
holy,  juji  and  good,  and  cry,  amen,  amen,  AiMEn,  twelve 
times  going  :  " — as  God,  of  old,  taught  his  church  to  do, 
Deut.  xxvi.  14,  20.  (i) 

(1)  I  muft  confefs,  my  dear  Afpafiol  I  a?n  fhecked,  to  hear 
fome  Divines  reprejent  the  law  as  a  tj  rant,  as  tyrannizing  over 
Chrift  upon  the  crofs,  as  tyrannizing  over  Sinners,  as  being  fain 
for  its  tyranny,  Uc.  For  thefe  hard  fpeechts  are  not  Jo  much 
againf  the  law,  as  againf  the  God  that  made  it.  Jujl  as  if 
God  and  his  law  were  tyrants,  while  Chrift  and  his  Gofpel  are 
all  made  up  of  love  1  But  jh celling  as  this  is, yet  I  muft  own, 
this  was  once  the  very  temper  of  my  heart.  (See  the  Marrow 
of  Mod.  Div.  with  Notes,  p.  146.) — /  loved  the  Gofpel:  I 
did  not  love  the  law.  The  dying  love  of  Chrif,  O,  how) 
fweet  a  theme  !  Law,  obligation,  duty,  were  difagreeable, 
dead,  and  legal  things.  Faith,  pardon,  joy,  Heaven,  Grace, 
free  Grace,  thefe  topics  only  ravijhed  my  heart.  Chriji  loved 
the  law,  or  he  had  never  died  :  I  only  loved  my/elf.  The 
honour  of  his  Father's  laws  was  dear  to  him.  He  If.  i.  9.  Pfal. 
xl.  8.  Matth.  v.  17,  18.  My  J  elf  alone  was  dear  to  me.  / 
'viewed  his  death,  his  dying  love,- as  all  for  me.  His  agony 
in  the  garden,  his  bloody  fweat,  his  dying  groans,  all  out  of 
love  to  me  !  This  pleafed  my  heart. — His  Father's  glory  I 
had  never  feen  :  Tie  law's  beauty  I  bad  never  beheld  :  The 
wifdom  of  God,  in  the  death  of  his  Son,  I  had  never  brought 
into  the  account. — Love,  love  !  love  to  me,  to  me  /  was  all  in 
all :  This  only  ravijhed  my  heart.  I  loved  myfelf,  I  only  loved 
mvfelf. — Strange,  that  I jhould  think  my  love  to  Chrift  Jo  great  ! 

2  he  very  joy  I  had,  to  think  he  died  for  me,  was  a  full  proof 
that  I  loved  him  not  at  all ;  fince  1  did  not  delight  in  the 
law,  nor  love  the  L.w,  in  honour  to  which  he  died.  Had  my 
wife  or  child,  or  friend,  or  any  whom  I  loved,  been  pumfhed 
by  that  law,  I  had  been  full  of  grief  and  thought  it  very 
hard  :  For  indeed  that  law  appeared  to  me  like  the  laws  of 
Draco,     But  when  Christ  was  the  victim,  1  was  pleafed  : 


128  THERON  TO  ASPASIOJ 

Oh  !  my  dear  Afpifio — in  the  time  of  the  late  rebellion, 
when  I  lived  in  England,  had  I,  through  a  hearty  attach- 
ment to  the  Pretenders  iniereft,  fccretiy  poifoned  ten  of 
the  houfe  of  Lords,  and  twenty  cf  the  houie  of  Commons, 
from  mere  fpite,  only  becaufe  of  their  loyalty  to  their  right- 
ful fovereign  ;  and  hzd  I  laid  a  plot  to  blow  up  King  and 
Parliament,  burn  the  city  of  London,  and  deliver  the  na- 
tion into  the  hands  of  a  Popiih  Pretender — all  through 
pure  malignity,  what  would  it  have  availed  before  a  court 
of  juftice,  after  I  was  arraigned,  convicted  and  condemned, 
to  have  pleaded,  "  Oh.  fpare  my  life — lam  forry  for  what 
I  have  done — I  will  never  do  fo  any  more — I  will  be  a 
good  and  loyal  {"abject  for  the  time  to  come  I"  Efpecially, 
if  all  the  copTt  knew  I  was  a  Jacobite  by  blood,  and  had 
fhewn  myfelf  a  Jacobite,  in  ten  thoufand  inftances,  all  my 
life  long,  and  had  ftill  very  much  of  the  heart  of  a  Jacobite; 
and  had  lived  and  died  a  perfect  Jacobite  in  heart  and 
practice,  were  it  not  for  fome  irreliilible  arguments,  or 
rather  fomething  more  powerful  than  arguments,  that 
had  begun  to  give  me  a  new  turn  of  mind  ?  Would  my 
penitence  be  efteemed  any  atonement  for  my  horrid  crimes  ? 
Nay,  rather,  would  not  the  whole  nation  cry,  if  Away 
with  fuch  a  vile  wretch  from  the  Earth,  for  he  is  not  fit 
to  live  !"  .And  were  I  brought  to  view  the  whole  affair 
in  a  right  light,  and  to  feel  right ;  what  would  be  the 
language  of  my  heart?  Would  it  not  echo  back  the  gene- 
ral cry  ?  "  Right  !  right !  away  with  fuch  a  vile  wretch 
from  the  Ear  eh  1  for,  indeed,  I  am  not  fit  to  live  !" — And 
on  the  gallows,  even  in  my  dying  agonies,  I  mould  not 
have  the  leafi:  reafon  to  diflike  the  law,  by  which  I  was  con- 
demned ;  or  to  love  my  judges  ever  the  lefs,  for  pronoun- 
cing the  fenteuce  of  condemnation  upon  me.  But  rather, 
with  all  my  heart,  I  ought  to  approve  the  law,  as  good  ; 
and  efteem  their  conduct  to  be  truly  praife- worthy. 

But  to  murder  thirty  of  my  fellow-worms,  blow  up  King 
and  Parliament,  burn  a  city,  ruin  a  nation,  viewed  only  as 

for  I  loved  myfelf :  but  Christ  /  did  not  love.  J  cared 
not  what  be  fujj'ered,  nor  why  ;  if  I  mxfelf  was  fefe.  In 
truth,  if  the  law  is  not  holy,  jufc  and  good,  glorious  and 
amiable,  the  death  <?/"Chtist,  to  anfwen  its  demands,  is  the 
■mojl  //.ocki-.'g  affair  that  ever  happened.  But  1  was  wholly  fwal- 
Jc-weduj)  infelf;  And,  "  if  I  was  butfafe,  I  cared  not  hw\" 


THERON    TO    ASPASIO.  129 

injuries  to  a  civi!  community,  and  breaches  of  a  civil 
L\v,  are  no  crimes,  in  comparifon  with  rifmg  in  rebellion 
sgainll  the  infinitely  glorious  Monarch  of  the 
Universe  ;  compared  with  whom,  the  whole  created 
fyftem  is  lefs  than  nothing  and  'vanity. (i) 

Whtvzioi-Qy  in  my  bell  frames,  in  my  devouteft  hours, 
when  I  feel  the  gredteft  veneration  for  the  Deity,  and  the 
greateft  regard  to  his  law,  and  am  moft  forry  that  I  ever 
have  been,  and  am  ftill"fucJh  a  vile  rebel  againil  my  right- 
ful fovereign,  the  God  of  glory  ;  I  am  fo  far  from  think- 
ing that  I  am  lit  to  live,  that  my  whole  heart  is  ready  to 
fay,  <;No — but  infinitely  unfit  to  live  i  Eternal  death  is 
my  due  !  And  Hell  rny  proper  home  !"  Yea,  it  appears 
to  me,  although  I  had  attained  to  love  Qod  and  Chrift  in 
the  fame  degree  as  Saint  Paul  did,  and  were  as  willing  to 
die  in  the  caufe  of  Religion  as  he  was,  that  yet  I  mould 
merit  Hell  every  moment  for  not  loving  God  and  Chriit 
more.  And  therefore,  with  him,  I  would  have  no  confi- 
dence in  the  jlejh  ;  and  would  feek  to  be  found,  not  in  my- 
feif,  but  in  Chrift  ;  not  having  my  own  righteoufnefs,  but 
his.  Phil.  iii.  3.  9.  And  would  fay,  In  the  Lord  alone 
have  I  Righteoufnefs,  and  in  him  alone  will  1  glory.  IfaLxlv, 
24,   25. 

Yea,  fufFer  me  to  fay,  I  apprehend  and  verily  believe, 
that  even  Saint  Paul  himfeif  deferved  eternal  damnation, 
for  that  wickednefs  which  Gcd  law  in  his  heart,  then,  at 
that  infeant,  when  a  little  before  he  died  a  martyr,  he  faid, 

(1)  Is  it  a  Sinner'' s  duty  to  be  willing  to  be  damned  ? — NO, 
by  no  means. — The  damned  will  forever  hate  Gcd :  The  Sin- 
ner ought  forever  to  love  him .  TL  e  damned  voill  be  forever  mife- 
rable  :  1  'he  Sinner  is  invited  to  be  forever  happy,  through]Chrifi. 
His  duty  is,  to  be  reconciled  to  God,  and  return  to  him  through  Je- 
fus  Chrifi.  Indeed,  vjere  there  no  other  way  to  fupport  the  honour 
of  the  divine  government,  but  by  the  eternal  mifery  of  the  Sin- 
ner, the  Sinner  ought  to  be  willing,  that  the  honour  of  the 
divine  government  Jhould  be  fupport  ed,  although  at  the  ex  penes 
of  his  eternal  fujferings. — God  and  Chrifi,  Angels  and  Saints, 
will  all  be  of  this  mind,  at  the  day  of  Judgment,  with  refpeel 

to  the  wicked.      And they  will  all  judge  rightly.   Rom.  ii.  2 

Nor  will  the  wicked  have  any  reafon  to  diflike  them  for  it  ;  but, 
rather,  to  efieem  their  conducl  herein  truly  praife-worthy.  Rev. 
xix.   1,  6. 


I30  THERON    TO    ASPASIO. 

1  am  now  ready  to  be  offered.  For  although  he  was  willing, 
quite  willing  to  die  for  his  mailer  ;  yet  he  cici  not  love 
him  perfectly  as  lie  ought.  He  himfelf  owns,  he  had  not 
already  attained,  nor  was  already  per  feci.  Eat  the  leafr  de- 
fed  ceferves  punifhment,  yea,  eternal  damnation.  There- 
fore, Saint  Paul  always  felt  in  his  heart,  that  Hell  was  his 
proper  due  ;  and  always  locked  on  the  law,  even  as  a  m- 
niftration  cf  death  and  condemnation,  to  be  glericus  ( 2  C'or. 
iii.  7,  9)  and  always  placed  all  his  dependence,  for  accep- 
tance in  the  fight  of  God,  on  Jefus  Chrif!.  He  did  fb,  not 
only  when  firit  converted,  but  habitually,  ail  the  days  of 
his  life,  to  his  very  laft  breath. 

O,  in  how  lively,  how  ftriking  a  manner,  are  all  thefe 
fentiments  expreffed  in  thofe  words  of  the  blerTed  Apoftle, 
in  Gal.  ii.  19,  20,  which  were  the  genuine  language  of  his 
heart,  and  give  a  picture  cf  the  inward  temper  of  his  foul. 
1  through  the  law,  am  dead  to  the  law,  that  I  might  live  to 
Gcd.  I  am  crucified  with  Chrif.  :  nenjerthehfs  I  live  s  yet  not 
I  i  but  Chriji  liveth  in  me  :  '  And  the  life  I  live  in  the  flejh, 
even  to  my  lateil  breath,  /  live  by  the  Faith  of  the  Son  of 
God,  who  lo-ved  me,  and  gave  himfelf  for  me. — VPko  loved 
me,  as  his  own  before  the  foundation  of  the  world  ;  and 
in  the  fulnefs  of  time,  gave  himfelf  for  me,  as  one  whom 
the  Father  had  given  to  him.  For,  in  the  midil  of  thefe 
holy  views  and  gracious  exercifes  of  heart,  Saint  Paul's  , 
Calling  and  Election  were  always  fure  ;  and  he  fteadily 
knew,  that  he  was  of  that  blefied  number  for  whom  Chrift 
died,  with  an  abfolute  defign  to  fave.  Yet  this  know- 
ledge was  not  the  foundation,  but  rather  the  confequence 
of  his  Faith  and  holinefs. 

Your  Theron  does  no  more  doubt  of  God's  readinefs  to  be 
reconciled  to  the  Sinner,  that  returns  to  him  through  Jefus 
Chrift,  than  he  doubts  of  the  truth  of  the  Gofpel.  He  be- 
lieves the  onejuft'as  firmly  as  he  believes  the  other.  If 
the  chief  fads  related  in  the  Gofpel  are  true,  he  knows 
this  confequence  is  equally  true.  If  God  has  fo  pitied  this 
apellate  world,  as  to  give  his  own  Son  to  die  a  facrifice 
for  fin,  to  anfwer  the  demands  of  his  law,  and  fecure  the 
honour  of  his  government,  for  this  very  end,  that  he  might 
beju/l,  and  yet  the  juflifier  of  him  that  bclieveth  in  J  ejus — 
and  if  he  has  teftified  his  acceptance  of  the  atonement,  -by 
railing  him  'from  the  dead,  and  fetting  him  at  his  own 
right  handiin  Heaven.— I  fay,  if  thefe  fa&s  are  true,  your 


THERON    TO    ASPASIO,  131 

Theron  knows  the  confequence  cannot  but  be  true,  viz. — 
That  any  Sinner,  how  ill-acferving  foever,  who,  upon  the 
invitation  of  the  Gofpel,  (hall  repeat  and  be  converted,  fhall 
return  to  God  through  Jefus  Chrift,  he  will  be  accepted, 
pardoned,  and  laved,  for  Chriit's  fake.  And,  beholding  as 
in  a  glafs  the  glory  of  the  Lord,  I  cannot  but  return  and 
give  up  myfelfto  God  ihjQQugh  jefus  Chrift  with  all  my 
heart.  Pfal.  ex.  3.    Joh.  xvii.  3,  8.  Pial.  ix.  10. 

Such  were  the  views — ijch  were  the  tempers  of  the 
Apoirle  Paul,  who  wrote,  and  of  the  Chriftians  to  whom 
he  directed  his  Epiftles;  as  he  h  mfelf  afhrms.  2  Cor.  iii. 
18.  And  it  was  under  iuch  views,  and  in  confequence  of 
fuch  tempers,  that  they  were  aiTured,  the  fpintual  and 
everl  oiling  bleffings  of  the  Gofpel  were  theirs  ;  as  ancrher 
Apoftie  after  ts.  1  joh.  ii.  3,  4,  5.  And  in  1uch  views,  and 
with  iuch  tempers,  Saint  Paul  might  well  exj  eel,  that  the 
consideration  of  the  infinite  good nefs  of  God  cowards  them, 
in  their  election,  redemption, efTectual  calling,  juitification, 
adoption,  fan&ification,  and  in  tiie  eternal  joys  of 
Heaven,  to  be  certainly  bellowed  upon  them,  would  pow- 
erful/ :  them  to  prefent  thetnfelves  a  living  fa crifi.ee 
to  God,  to  be  for  evenentirely  his.  Rom.  12,  1. 

Tne  Saints  at  Rome,  viewed  the  wrath  of  God  as  reveal- 
ed from  Heaven  agi  ift  the  leafHin, 
felt  themleives  ftt>ptt  guilty  be- 
fore God,  acco;  c                                          Iy,  juil,  and  good — 
were  therefore  ...              he  law  and   married  to  Chrift,  ex- 
ereifed  Faith  in  the  tic  hg  entirely  on 
free  Grace                                    iption  which  is  in  Chrift  J  ejus. 
And  as  by  virtue  of  their  union  with  Adam,  they  became 
Sinner:  ;  fo  by  virtue  l,  by  a  true 
and  living  Faith,  they  become  righteous.     And  were  dead 
to  f. .                 they  could  not  any  longer  live  therein.      For 
the;'  not  only  approved  the  iaw  as  holy,  Jutland  good,  but 
even  dtlig  '.  ted  in  tie  law  of  Gcd  after  the  inward  man,  and 
maintained  a  conftant  cc                                ,  contrary  bias. 
For  they  were  made  partakers   of                ne  nature — had 
every  one  of  ..hem  the  fpirit  of  Chrift  ;  in  them  ; 
and  walked  not  after  theflejh,  but  after  the  fpirit — were  daily 
led   by   the  fpirit,   and   lived    under   the    government   of 
divine  grace,  feeling  the  temper  of  children  towards  God  ; 
crying,  Abba,  Father.     And  if  children,  they  knew  they 
were  heirs  of  God,  and  joint  heirs  with  Jefus  Chrift.  And 


132  THERON    TO    ASPASIO. 

as  they  were  willing  to  fuller  with  Chrifl-,  they  expected 
to  reign  with  him.  And  they  efteemed  the  fufferings  of 
this  prefent  life  not  worthy  to  be  compared  with  the  giory 
they  had  in  view,  in  a  future  Rate.  Beiides,  they  found 
by  experience,  that  ail  their  fufferings  worked  together 
for  their  good,  brought  them  nearer  to  God,  and  made 
them  more  like  him.  And  they  were  perfuaded  that  no- 
thing in  life  or  death  mould  ever  feparate  them  from  the 
love  pf  God  :  who  of  his  mere  fovereign  grace,  had  predef- 
tinaled,  called,  and  done  all  things  for  them  ;  not  becaufe 
they  had  any  claim  to  make,  but  becaufe  be  would  have 
mercy  en  whom  be  would  have  mercy  ;  of  the  fame  lump, 
making  one  a  veffel  to  honour,  and  another  a  vefTel  to 
dilhonour.  Which  fovereign  right  to  difpofe  of  his  own 
grace,  they  faw  belonged  to  God  ;  of  whom,  and  by  whom, 
and  to  whom  are  all  things  s  to  whom  be  glory  for  ever  /— — 
Wherefore,  as  the  fitteft  and  happier!  thing  in  the  world, 
they  brought  themfelves,  foul  and  body,  as  the  Jew  ufed 
to  bring,  his  bullock  to  the  altar,  and  prefented  themfelves 
a  living facrifice  to  God',  feeking  daily  to  be  more  and  more 
transformed  into  the  divine  image,  and  devoting  them- 
felves, in  all  humility  and  love,  to  the  duties  of  their  fe- 
veral  places — not  fothful  in  bufinefs,  but  fer<vent  in  fpirit, 
fer-vi/zg  the  Lord. — (Pleafe  to  read  the  12  firfl:  chapters  cf 
the  Epiitle  to  the  Romans.) 

The  Saints  at  Ephefus  aifo,  who  formerly  had  their  un- 
dsrftandings  darkened,  their  hearts  blind  and  alienated  from 
God  j  yea,  who  were  quite  dead  in  Jin  ;  and  fo  far  from 
any  right  to  claim  mercy,  that  they  were  without  Chrift, 
having  no  hope.,  and  without  God  in  the  world  j  yea,  even 
by  nature  children  of  wrath  :  yet  thefe,  of  God's  mere  fove- 
reign grace,  according  to  his  purpofe  before  the  founda- 
tion of  the  world,  were  quickened,  had  divine  life  com- 
municated to  them,  were  raifcdfrom  the  dead,  were  brought 
to  know  Jefus  Chrift,  and  truft  in  him  ;  in  confequence  of 
which,  they  were  fealed,  had  the  holy  fpirit  given  to  dwell 
in  thern,  whereby  they  were  furnimed  to  all  good  works. 
And  confeious  to  this  divine  change,  and  to  the  glorious 
blefimgs  they  were  now  made  partakers  of,  they  were  fer- 
vently engaged  to  walk  worthy  of  the  vocation,  where- 
with they  were  called — to  live  up  to  their  holy  religion — 
to  forgive  others  as  God  had  forgiven  them,  and  in  all 
things  to  imitate  their  heavenly  Father,  being  followers 


THERON  TO  ASPASIO.  1^3 

ail  --with  Jinglenefs  of  heart,  as  unto  the  Lord,  &c. —  [Pleafe 
to  read  over  the  wnole  Epiftle] 

But  time  once  was,  O  my  dear  Afpafio,  when  your  The- 
ron,  not  confcious  of  any  fanctifying  operations  in  his  own 
breaii,  believed  all  the  bleihngs  of  the  Goipel  to  be  his — 
without  any  "  evidence  from  Scripcure,  fenie,  or  reafon  :" 
Which  belief  ferved  to  ltill  his  conscience,  and  keep  him  at 
eafe,  while  blind  to  the  beauty  of  the  divine  Nature,  and 
a  ftranger  to  the  divine  life.  And  in  this  cafe,  having  no 
fufficient  evidence  from  innerent  graces,  to  fupport  his  con- 
fidence* he  was  obliged,  without  any  evidence  at  all  from 
any  quarter,  refolutely  to  maintain  his  belief,  by  believing. 
Oh,  what  awful  delulion  !  How  was  I  like  one  blindfold  ; 
one  deftitute  of  any  fenfe  or  reafon,  or  knowledge  of  the 
Scriptures,  led  captive  hy  Satan  at  his  will  ! — by  Satan 
transformed  into  an  Angel  of  Light. 

Oh,  my  dear  Afpafio,  pity  an  ignorant  benighted  world, 
who  love  to  flatter  themfelves,  and  to  hear  no  cry  from 
their  teachers,  but  peace,  peace  : — And  guard  them 
againit  the  fad  delufion,  which  had  well-nigh  proved  the 
ruin  of  your  own  Theron. 

If  all  your  fentiments,  as  they  exift  in  your  own  mind, 
are  exactly  right;  if  you  had  not  the  leaft  def.gn  to  convey 
one  of  thofe  miftaken  notions,  which  your  Theron  imbibed 
from  your  perfuafive  lips  ;  if  he  mifunderltood  juft  every 
word,  and  framed  a  mere  chimera  in  his  own  head,  a  chi- 
mera you  abhor  with  all  your  heart  :  Y«t,  O  my  kind,  my 
tender-hearted,  my  dear  Afpafio,  pity  an  ignorant  world, 
who  are  like  generally  to  underhand  you  as  I  have  done  ; 
and  in  companion  to  immortal  fouls,  be  entreated,  once 
more  to  take  your  fine,  your  entertaining,  charming  pen, 
which  commands  the  attend  n  of  thoufands,  and  ten  thou- 
sands through  all  the  Britiih  dominions,  in  Europe  and  A- 
merica,  and  warn  poor  Sinners  of  their  dreadful  danger  ; 
left  multitudes  periih  in  the  road — the  bewitching,  the  en- 
chanting road — once  trodden  by  your  own  pupil  ;  and  to 
which,  but  for  the  fovereign  grace  of  God,  he  had  been  for- 
ever loft! — It  is  the  humble  and  earneit  requcft  of 

Your  ever  Affectionate 

THERON. 

END  OF  LETTERS  k  DIALOGUES. 


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